Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 1 · Verse 12
Ver. 14.
14. But and if you suffer for righteousness sake happy are you; And be not afraid of their terrours, neither be troubled.
IN this two things. First, Even in the most blameless way of a Christians suffering supposed. Secondly, Their happiness even in suffering asserted.
1st. Suffering supposed notwithstanding of righteousness, yea for righteousness, and that not as a rare unusual accident but as the frequent lot of Christians, as Luther calls Persecution malus genius Evangelii. And this we being forwarn'd to be not only the possible but the frequent lot of the Saints, ought not to hearken to the false prophecies of our own selflove, that divines what it would gladly have, and easily perswades us to believe it, think not that any prudence will lead you by all oppositions and malice of an ungodly World, but many winter blasts will meet you in the most inoffensive way of Religion if you keep streight to it. Suffering and war with the World is a part of the godly Man's portion here which seems hard, but take it altogether 'tis sweet; none in their wits will refuse that legacy entire, in the World ye shall have trouble, but in me ye shall have peace.
Look about you and see if there be any estate of Man or course of life exempted from troubles, the greatest usually subject to greatest vexations, as the largest bodies have the largest shadows attending them. We need not tell Nobles and rich Men that Contentment doth not dwell in great Palaces and Titles, nor full Coffers, they feel it that they are not free of much anguish and molestation, and that a proportionable train of cares as constantly, as of Servants, follows great place and wealth; riches and trouble, or noise signified by the same Hebrew word, and Kings find that their Crowns that are set so richly with Diamonds without, are lin'd with Thorns within.
And speak of Men that are Servants to unrighteousness, besides what is to come, are they not often forc'd to suffer amongst the service of their lusts, the distempers that attend the unhealthy, intemperance and poverty, that Dogs luxury at the heels, and the fit punishment of voluptuous persons in painful diseases that either quickly cut the thread of Life, or make their aged bones full of the sins of their youth. Take what way you will, there is no place nor condition so senc'd and guarded, but publick calamities, or personal griefs find away to reach us.
Seeing then we must suffer, however; this kind of suffering, to suffer for righteousness is far the best, what he said …, of doing ill,Si violandum est jus, regnandi causa violandum. we may well say of suffering ill, if it must be, 'tis best to be for a Kingdome. And those are the terms on which Christians are called to su…er for righteousness, if we will reign with Christ certain … s…ffer with him, and if we do suffer with hi… ▪ … we shall reign with him: And therefo… … are happy.
But … suffering for righteousness only with relation to … Apostle's present reasoning, his conlusion he establish…. 1. From the favour and protection of God. 2. From the nature of the thing it self. Now we would consider the consistence of this supposition with those reasons.
1. The Eyes of the Lord being on the righteous for their good, and his Ear open to their Prayer how is it that for all that favour and inspection they are so much expos'd to suffering, and even for the regard and affection they bear towards him, suffering for righteousness, these seem not to agree well, yet they do.
'Tis not said that his Eye is so on them, as that he will never see them afflicted, nor have them suffer any thing, no: but this is their great priviledge and comfort in suffering, that his gracious Eye is then upon them, and sees their trouble, and his Ear towards them not so as to grant them an exemption (for that they will not seek for) but seasonable deliverance, and in the mean while strong support, as is evident in that 34th. Psalm. If his Eye be always on them he sees them suffer often, for their afflictions are many, ver. 19. and if his Ear be to them, he hears many sighs and cries press'd out by sufferings, and they are content, this is enough, yea better then not to suffer, they suffer and often directly for him, but he sees it all, takes perfect notice on't, therefore 'tis not lost. And they are forc'd to cry, but none of their cries escape his Ear, he hears, and he manifests that he sees, and hears: for he delivers them, and till he does he keeps them from being crush'd under the weight of the suffering, he keeps all his bones not one of them is broken.
He sees, yea appoints and provide these conflicts for his choicest Servants, he sets his Champions to encounter the malice of Satan, and the World, for his sake, to give proof of the truth, and the strength of their love to him for whom they suffer, and to overcome even in suffering.
He is sure of his design'd advantages out of the sufferings of his Church and Saints for his name, he loses nothing, nor they lose nothing; but their Enemies, when they rage most and prevail most are ever the most losers, his own glory grows and his peoples graces grow, yea their very number grows, and that sometimes most, by their greatest sufferings. It was evident in the first Ages of the Christian Churches, where were the glory of so much invincible love and patience if they had not been so put to it?
2. For the other, that the said following of good would preserve from harm, it speaks truly the nature of it, what 'tis apt to do, and what in some measure it often doth, but the considering the nature of the World, its enmity against God, and Religion, that strong poyson in the Serpents Seed, it is not strange that it often proves otherwise, that notwithstanding the righteous carriage of Christians, yea even because of it they suffer much: 'tis a resolv'd case, all that will live godly must suffer Persecution, it meets a Christian in his entry to the way of the Kingdome, and goes along all the way, no sooner begin thou to seek the way to Heaven; but the World will seek, how to vex and molest thee, and make that way grievous; if no other way, by scoffs and taunts, as bitter blasts to destroy the tender blossom, or bud of Religion, or (as Herod) to kill Christ newly born: you shall no sooner begin to enquire after God but twenty to one, they will begin to enquire if thou art gone mad, but if thou knowest who 'tis whom thou hast trusted and whom thou lovest, this is a small matter, what though it were deeper and sharper sufferings, yet still if you suffer for righteousness, happy are you. Which is the Second thing was proposed, and more particularly imports, that a Christian under the heaviest load of sufferings for righteousness is yet still happy, notwithstanding these suffering. 2dly. That he is happier even by these sufferings. And,
1. All the sufferings and distresses of this World are not able to destroy the Happiness of a Christian nor diminish it, yea, they cannot at all touch it, 'tis out of their reach. If it were built on worldly enjoyments, then worldly deprivements and sufferings might shake it, yea might undo it, when those rotten stoups fail, that which rests on them must fall, he that hath set his heart on his riches, a few hours can make him miserable; 'tis almost in any bodies power to rob him of his Happiness, a little slight or disgrace undoes him, or whatsoever the Soul fixes on of these moving unfixed things, pluck them from it, and it must cry after them, ye have taken away my God's.
But the Believer's happiness is safe, out of shot, he may be impoverished and imprison'd, and tortur'd. and kill'd; but this one thing is out of hazard, he cannot be miserable, still in the midst of all these subsists a happy Man. If all Friends be shut out, yet the visits of the Comforter may be frequent, bringing him glad tydings from Heaven, and communing with him of the love of Christ, and sola…ing him in that, 'Twas a great word for a Heathen of his false …, kill me they may, but they cannot hurt me, how much more confidently may the Christian say so, banishment he …ears not, for his Country is above; nor death, for that sets him home into that Country.
The believing Soul having hold of Jesus Christ can easily despise the best, and the worst of the World, and give a defie to all that's in it, can share with the Apostle in that which he gives, I am perswaded that neither death nor life shall separate me from the love of God, which is in Christ Iesus our Lord. Yea what tho' the frame of the World were a dissolving and salling a pieces this happiness holds, and is not stir'd by it, for 'tis in that Rock of Eternity, that stirs not, nor changes at all.
Our main work truly if you will believe it is this, to provide this immoveable happiness, that amidst all changes, and losses, and sufferings, may hold firm. You may be free, chose it rather, not to stand to the courtesie of any thing about you, nor of any Man, whether enemy or friend, for the tenure of your happiness lay it higher and surer, and if you be wise provide such a peace as will remain untouch'd in the hottest flame, such a light as will shine in the deepest dungeon and such a life as is safe even in death it self, that life that is hid with Christ in God.
But if in other sufferings, even the worst and saddest, the Believer is still a happy Man, then more especially in those that are the best kind, suffering for righteousness; not only do they not detract from his happiness; but,
2dly. They concur and give accession to it, he is happy even by so suffering. As will appear from the following considerations.
1. 'Tis the happiness of a Christian, until he attain perfection, to be advancing towards it, to be daily resining from sin, and growing richer and stronger in the graces that make up a Christian a new creature, to attain a higher degree of patience, and meekness, and humility, to have the heart more weaned from the Earth and fixed on Heaven; now as other afflictions of the Saints do help them in those their sufferings for righteousness, the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose, those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority, and (I may say) necessity. There is no plea, no place for so much as a word, unless it be directly and expresly against the Lord's own dealing, but unjust suffering at the hands of Men requires that respect unto God, without whose hand they cannot move, that for his sake, and for reverence and love to him, a Christian can go through those with that mild evenness of Spirit, that overcomes even in suffering.
And there is nothing outward more fit to perswade a Man to give up with the World and its Friendship, than to feel much of its enmity and malice, and that directly acting it self against Religion, making that the very quarrel which is of all things dearest to a Christian, and in highest esteem with him.
If the World should caress them, and smile on them, they might be ready to forget their home, or at least to abate in the frequent thoughts and fervent desires of it, and turn into some familiarity with the World and favourable thoughts of it, and thus let out somwhat of their hearts after it, and thus grace would grow faint by the diversion, and calling forth of the Spirits, as in Summer in the hottest and fairest weather 'tis with the body.
'Tis a confirm'd observation by the experience of all Ages, that when the Church flourish'd most in outward peace and wealth,Opibus major virtu…ibus minor. it abated most of its spiritual lustre, which is its genuine and true beauty, and when it seem'd most miserable by persecutions and sufferings 'twas most happy in sincerity, and zeal, and vigour of grace; when the Moon shines brightest towards the Earth 'tis dark Heavenwards, and on the contrary when it appears not, is nearest the Sun and clear towards Heaven.
2dly. Happy in acting and evidencing, by those sufferings for God, their love to him. Love delights in difficulties, and grows in them: the more a Christian suffers for Christ the more he loves Christ, accounts him the dearer, and the more he loves him, still the more can he suffer for him.
3dly. Happy as in testifying love to him, and glorifying him, so in conformity with him, which is loves ambition, affects likeness and harmony at any rate, a Believer would readily take it as an affront, that the World should be kind to him, that was so harsh and cruel to his beloved Lord and Master. Canst thou expect or wouldst thou wish smooth language from that World that revil'd thy Jesus, that called him Beelzebub, couldst thou own and accept friendship at its hands that buffetted him and shed his blood, or art thou rather most willing to share with him, and of S. Paul's mind,foreign God forbid that I should glory in any thing save in the Cross of Christ, whereby the World is crucified to me, and I unto the World.
4. The rich supplies of spiritual comfort and joy, that in those times of suffering are usual, that as sufferings for Christ do abound consolations in him abound much more, as the Apostle testifies. God speaking most peace to the Soul when the World speaks most War, and enmity against it, and this compenses abundantly, when the Christian lays the greatest sufferings Men can inflict in the one ballance, and the least glances of God's countenance in the other, it says 'tis worth all the enduring of these to enjoy this, says with David let them curse, but bless thou; let them frown, but smile thou. And thus he usually doth, refreshes such as are prisoners for him with visits, that they would buy again with the hardest restraint and debaring of nearest friends.Vident cruces nostra…, unctiones non vident. S. Bern. The World cannot but misjudge the state of suffering Christians, it sees their Crosses, but not their anointings. Was not St. Stephen, think you, in a happy posture even in his enemies hands, was he afraid of the Showre of Stones coming about his ears that saw the Heavens opened, and Jesus standing on the Father's right hand, so little troubled with the stoning him, that as the Text hath it, in the midst of them, he fell a sleep.
5. If those sufferings be so small, weigh'd down even with present comforts, and so the Christian happy in them in that regard, how much more doth the weight of Glory surpass, that follows these sufferings, they are not worthy to come in comparison, they are as nothing to that glory that shall be revealed in the Apostle's Arithmetick, foreign when I have cast up the sum of the sufferings of this present time, this instant, this foreign they amount to just nothing in respect of that glory. Now these sufferings happy, because the way to this happiness, and pledges of it, and (if any thing do) they raise the very degree of it, however 'tis an exceeding excellent weight of glory: the Hebrew word that signifies glory, signifies weight; yet the glories that are here are all too light, except in weight of cares and sorrows that attend them, but that hath the weight of compleat blessedness, speak not of all the sufferings nor of all the prosperities of this poor life, nor of any thing in it, as worthy of a thought when that glory is named, yea let not this life be called life, when we mention that other life, that our Lord by his death hath purchas'd for us.
Be not afraid of their terrour] No time, nor place in the World so favourable to Religion, that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all in his way to Heaven. This the Apostle's scope here, and doth it. 1. By an Assertion. 2. By an Exhortation. The Assertion, that in suffering for righteousness they are happy. The Exhortation conform to the Assertion, that they fear not, why should they fear any thing that are assured of happiness, yea that are the more happy by those very things that seem most to be feared.
The words are in part borrow'd from the Prophet Esay, and he relates them as the Lord's words to him, and other godly persons with him in that time, countermanding in them that carnal distrustful fear, that drove a prophane King and people to seek help rather any where than in God. who was their strength, fear not their fear, but sanctify the Lord, and let him be your fear, &c. Isa. 8. 12, 13.
This the Apostle extends as an universal Rule for Christians in the midst of greatest troubles and dangers.
The things opposed here are, a perplexing troubling fear of sufferings, as the Souls distemper, and a sanctifying of God in the Heart, as the Sovereign Cure of it, and the true Principle of a healthful sound Constitution of Mind.
Natural Fear, though not evil in it self, yet in the Natural Man, is constantly irregular and disorder'd in the actings of it, still missing its due object, or measure, or both; either running in a wrong Channel, or overrunning the Banks. As there are no pure Elements to be found here in this lower part of the World, but only in the Philosophers Books, they define them so, but find them no where, thus we may speak of our natural Passions as not sinful in their Nature, yet in us that are naturally sinful, yea, full of sin, they cannot escape the mixture and allay of it.
Sin hath put the Soul into an universal disorder, that it neither loves nor hates what it ought, nor as it ought, hath neither right joy, nor sorrow, nor hope, nor fear, a very small matter stirs and troubles it; and as waters that are stirr'd (so the Word signifies) having dregs in the bottom become muddy and impure,foreign thus the Soul by carnal Fears, is confus'd, and there is neither quiet nor clearness in it. A troubled Sea as it cannot rest, so in its restlessness, it casts up mire, as the Prophet speaks. Thus it is with the unrenewed Heart of Man, the least blasts that arise disturb it, and make it restless, and its own impurity makes it cast up mire, yea, 'tis never right with him, either he is asleep in carnal confidence, or being shak'd out of that, he is hurried and tumbled too and fro with carnal Fears, either in a Lethargy, in a Fever, or trembling Ague: Readily when troubles are at distance he …olds his hands, and takes ease as long as it may be, and then being surpris'd, when they come rushing on him, his fluggish ease is pay'd with a surcharge of perplexing and affrighting fears. And is not this the condition of the most?
Now because those Evils are not fully cured in the Believer, but he is subject to carnal security, as David, I said in my Prosperity, I shall never be moved, and with undue fears and doubts in the apprehensions or feeling of trouble, as he likewise complaining, confesses the dejection and disquietness of his Soul, and again that he had almost lost his standing, his feet had well nigh slipt, therefore 'tis very needful to caveat them often with such words as these, fear not their fear, neither be ye troubled. If you take it objectively their fear, be not affraid of the World's malice, or any thing it can effect, or it may be subjectively, as the Prophet means, do not you fear after the manner of the World, distrustfully troubled, with any affliction can befall you. Sure it is pertinent in either sense or both together, fear not what they can do, nor fear as they do.
If we look on the condition of Men, our selves and others, are not the minds of the greatest part continually toss'd,Haec inter dubii vivimus & m…rimur. and their lives worn out betwixt vain hopes and fears, providing uncessantly new matter of disquietness to themselves.
Contemplative Natures have always taken notice of this grand Malady in our Nature, and have attempted much the cure of it, bestow'd much pains in seeking out Prescriptions and Rules for the attainment of a settled tranquillity of Spirit, free from the fears and troubles that perplex us: but they have prov'd but Mountebanks, that give big words enow, and do little or nothing, all Physicians of no value, or of nothing, good for nothing, as Iob speaks. Some things they have said well concerning the outward Causes of this inward Evil, and of the inefficacy of inferiour outward things to help it, but they have not descended to the bottom and inward Cause of this our wretched unquiet Condition, much less ascended to the true and only Remedy of it. In this, Divine Light is needful, and here we have it in the following verse.