Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 2 · Verse 9
Verse 11.
11. If any Man speak, let him speak as the Oracles of God, if any Man minister let him do it as of the ability which God giveth: that God in all things may be glorify'd, through Iesus Christ, to whom be praise and dominion for ever and ever Amen.
EVery, part of the body of Christ, as it partakes life with the rest, it imparts service to the rest, but there be some more eminent, and as I may say, organick parts of this body, and these are more emine…tly useful to the whole body. Therefore the Apostle having enlarg'd himself into a general precept, adds a word in special to these special parts, the Preachers of the Word, and (which here I conceive is meant by Deacons or Ministers) the other assistent Officers of the Church of God.
These are coordained by Jesus Christ, as Lord of his own house to be serviceable to him in it, he fits and sanctifies for this great work, all that are called unto it by himself. And they are directed for the acquitting of their great Work. (1.) By a clear rule of the due manner. (2.) The main end of it.
Particular rules for the preaching of the Word may be many, but this is one most comprehensive, that the Apostle gives, if any speak, let him speak as the Oracles of God. If any speak, that is clear from the rule what speaking is regulated, and for brevity once exprest. If any speak the Oracles of God, let him speak them like themselves, as the Oracles of God.
It is a chief thing in all serious actions to take the nature of them aright, for this mainly regulates them, and directs in their performance. And this especially would be regarded in those things, that are of highest worth, and greatest weight in spiritual imployments, wherein it is most dangerous, and yet with us most ordinary, to mistake and miscarry. Were prayer considered, as presence and speech with the great God, the King of Glory, Oh! how would this mould the mind? what a watchful, holy, and humble deportment would it teach? so that truly all directions for prayer might be summed up after this same model in this one, if any Man pray, let him speak as speaking with God, just as here for preaching, if any Man speak in that way let him do it as speaking from God, that is, as the Oracles of God. Under this all the due qualifications of this holy work are comprised; I shall name but these three which are prime, and others may be easily reduced to these. 1. Faithfully. 2. Holily. 3. Wisely.
In the first its supposed that a Man have competent insight and Knowledge in these Divine Oracles, that first he learn before he teach, which many of us do not, though we pass through the Schools and Classes, and through the books too, wherein these things are taught, and bring with us some provision, such as may be had there. He that would faithfully teach of God must be taught of God, be God-learned and this will help to all the rest, to be faithful in delivering the message, as he receives it, not detracting or adding, nor altering; and as in setting forth that in general truths, so in the particular setting them home, declaring to his people their sins, and his judgements following sin, especially in his own people.
2. Holily. With that high esteem, that reverence of the great majesty, whose message he carries, and the Divinness of the Message it self, those deep mysteries that no created Spirits are able to fathom. Oh! this would make us tremble in the dispensing of these Oracles, considering our impurities, and weaknesses, and unspeakable disproportion, to so high a task. He had reason that said I am seiz'd with amazement and horrour, or often as I begin to speak of God. And with this humble reverence, is to joyn ardent love to our Lord, to his truth, to his glory, and his peoples Souls. These holy affections stand opposite to our blind boldness in rushing on this sublime exercise, as a common work, our dead coldness in speaking things, that our hearts are not warm'd with, and so no wonder what we say doth seldom reach further than the ear, or at furthest than the understanding, and memory of our hearers; There is a correspondence, it is the heart speaks to the heart; and the understanding and memory the same; and the tongue speaks, but to the ear: further this holy temper shuts out all private passion in delivering Divine Truths; it is high prophaning of his name, and holy things, to make them speak our private pleas and quarrels, yea to reprove sin after this manner is a heinous sin, to fly out into invectives that though not exprest so, yet are aimed as blows of self revenge for injuries done to us, or fancied by us; this is to wind and draw the Holy Word of God to serve our unholy distempers, and make it speak not his meaning, but our own, sure this is not to speak as the Oracles of God, but basely to abuse the Word, as impostors in Religion of old did their Images, speaking behind them, and through them, what might make for their advantage. True, that the Word is to be particularly applyed, to reprove most the particular sins, that most abound amongst a people: but this to be done, not in anger, but in love.
3. Wisely. By this I mean in the way of delivering it, that it be done gravely and decently; that light expressions, and affected flourishes, and unseemly gestures, be avoided; and that there be a sweet contemperature of authority and mildness? But who is sufficient for these things.
Now you that hear would certainly meet and suit in this too. If any hear, let him hear as the Oracles of God, not as a well tuned sound, to help you to sleep an hour, not as a humane Speech or Oration, to displease, or please you an hour, according to the suiting of its strain, and your palate: Not as a School lesson, to add somewhat to your stock of Knowledge, to tell you somewhat you knew not before, or as a feast of new notions. Thus the most relish a preacher, while till they try his gift, and its new with them, but a little time disgusts them. But hear as the Oracles of God, the discovery of sin, and death lying on us, and the discovery of a Saviour, that takes these off; the sweet word of reconciliation, God wooing Man; the great King intreating for peace with a company of rebels, not that are too strong for him, Oh! no, but on the contrary he could utterly destroy in one moment. These are the things brought you in this word: Therefore come to it with sutable reverence, with ardent desires, and hearts open, to receive it, with meekness as the engrafted word, that is able to save your Souls: it were well worth one days pains of speaking and hearing, that we could learn somewhat, at least how to speak, and hear henceforward; to speak and hear a… the Oracles of God.
The other of ministring as of the ability that God giveth: In this. (1.) Ability, and that received from God, for other there is none for any good work, least for the peculiar ministration of his spiritual affairs in this House. (2.) The using of this ability received from him for them.
And this truly is a chief thing for Ministers and for each Christian, still to depend on the influence and strength of God, to do all his works in that strength; the humblest Christian how weak soever is the strongest. There is a natural wretched independency in us, that we would be the Authors of our own works, and do all without him; without whom indeed we can do nothing. Learn we to go more out of our selves, and we shall find more strength for our duties, and against our tentations: Faith's great work is, to renounce self power, and to bring in the power of God to be ours. Happy they, that are weakest in themselves, sensibly so. That word of the Apostle is theirs, they know what it means, though a riddle to the World, when I am weak, then am I strong.
Now the end of all is, that in all God may be glorify'd, &c. All meet in this, if they move in their straight line, here they concenter, not only these two sorts specify'd in this verse, but all sorts of persons that use aright any gift of God as they are generally comprehended in the former verse, for this end relates to all, as it is exprest universally, That in all, in all persons, and all things, the word bears both, and the thing it self extends to both.
Here we have, like that of the heaven's, a circular motion of all sanctified good; it comes forth from God, through Christ unto Christians, and moving in them to the mutual good of each other, returns through Christ unto God again, and takes them along with it, in whom it was and had its motion.
All persons and things shall pay this tribute, even they that most wickedly seek to withold it, but this the happiness of the Saints, that they move willingly thus, are sweetly drawn not forced or driven. They are gained to seek and desire this, to set in with God in the intention of the same end, to have the same purpose with him, his Glory in all. And to prosecute his end by his direction, the means and ways he appoints them.
This is his due, as God; and the declining from this, squinting from this view to self ends, especially in God's own peculiar work, is high treason; yet the base heart of Man leads naturally this way, to intend himself in all, to raise his own esteem or advantage in some way.
And thus the heart is so subtle in conveying, that it will deceive the most discerning, if they be not constant in suspecting and watching it. This the great task to overcome in this point. To have self under our feet, and God only in our eye and purpose in all.
It is most reasonable, his due, as God, the being of all, not only of all supervenient good, but even of being it self, seeing all is from him, that all be for him, Rom. 11. ult. For of him, and through him, and to him are all things: to whom be glory for ever Amen.
As it is most just, so its most sweet, to aim all at this, that God be glorified: the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness, sets it above the Clouds and Storms of these passions that disquiet low-self-seeking minds. He is a miserable unsettled wretch that cleaves to himself and forgets God, is perplexed about his credit, and gain, and base ends, which are often broke; and when he attains, yet they and he shortly perish together; when his estate, or designs, or any comforts fail, how can he look to him, whom he look't so little at before? may not the Lord say; Go to the gods whom thou hast serv'd, and let them deliver, and comfort thee. Seek comfort from thy self, as thou didst all for thy self? What an appalement will this be? But he that hath resigned himself, and is all for God, may say confidently, that the Lord is his portion. This is the Christians aim, to have nothing in himself, nor in any thing, but in this tenure, all for the Glory of my God, my estate, family, abilities, my whole self, all I have and am. And as the love of God grows in the heart, this purpose grows; the higher the flame rises, the purer it is, the eye daily the more upon it, it is oftner in mind in all actions, than before, in common things, the very works of our callings, our very refreshments to eat, and drink, and sleep, are all for this end, and with a particular aim at it as much as may be, even the thought of it often renewed throughout the day, and at times generally applied to all our ways and employments. Its that Elixir that turns thy ordinary works into gold, into sacrifices by touch of it.
Through Iesus Christ.] The Christian in Covenant with God receives all this way, and returns all this way, and he possesses and hath equal right with the Father to this glory, as he is equally the spring of it with him, as God: but its conveyed through him as Mediator, that obtains all grace we receive, and all glory we return, and all our praise, as our spiritual sacrifice, is put into his hand, as our high Priest, to offer up for us, that they may be accepted.
Now the holy ardour of the Apostles affections taken with the mention of this Glory of God, carries him to a dexology, as we term it, a rendring of glory in the middle of his discourse. Thus often we find in St. Paul likewise. Poor and short liv'd the glory and grandeur of Men like themselves, a shaddow, and nothing: but this solid and lasting, Supream it is, and abideth forever. And the Apostles full of Divine affections, and admiring nothing but God, do delight in this, and cannot contain from this at any time in their discourse; it is always sweet, and seasonable, and they find it so. And thus are spiritual minds, a word of this nature falls on them as a sparkle on some matter, that readily takes fire, they are straight enflamed with it. But alas! to us how much is it otherwise, the mention of the praises and glory of our God is to our hearts as a sparkle falling either into a puddle of water, and foul water too, or at least as upon green timber, that much fire will not kindle: so much moisture of our humours, and corruptions, that all dies out with us, and we remain cold and dead.
But were not this a high and blessed condition to be in all estates in some willing readiness to bear a part in this song, to acknowledge the greatness and goodness of our God, and to wish him glory in all? What are the Angels doing? this is their business, and that endless: and seeing we hope to partake, we would even here, though in a lower key, and not so tunebly neither, yet as we may, begin it; and upon all occasions our hearts be often following in this sweet Note, or offering at it. To him be Glory, and Dominion for ever.