Annotations Upon the New Testament, 1 Peter
ANNOTATIONS Upon the first Epistle generall of PETER.
CHAP. I.
Verse 1. THE inscription shewes that this Epistle was written to the strangers, dispersed through Pontus, Galatia, Cappadocia, Asia, Bythinia.
There are divers opinions about these strangers, the most common and true opinion is (saith Pareus) that Peter wrote this Epistle to the converted Jewes scattered through the provinces in Asia, which is very evident (saith Hee) from the first History of Pentecost described in the second of the Acts, for then the Jews came out of divers provinces, viz. Cappadocia, Pontus and Asia, to Jerusalem to the Feast. This Epistle was by Peter written to these Jews made Christians, and returned into their provinces, and there much afflicted for the Gospell.
The purpose of the Apostle in this Epistle is to confirme the Christians, to whom he writes, in the faith, and to assure them, that it was the true grace of God they had received, and to perswade them to all possible care of sincerity of life becomming the Gospell, and to constancy in triall. See 1 Pet. 5.12. and 2 Pet. 3.1.
Vers. 2. Grace unto you and peace be multiplied] Or fulfilled.foreign significat multiplicari, dilatari, incrementum largistimum capere, adimpleri, ut sic tum de multiplicatione in quantitate discretatum de augmento in quantitate continua accipiatur. Matth. 24.12. Act. 6.1. & 7. c. 7. v. 17. c. 9. v. 31. c. 12. v. 24. 2 Cor. 9.10. 2 Pet. 1.2. Inde quidam reddunt multiplicetur, quidam verò impleatur. Gerh. See Iude 2. Grace and peace are perfixed in the salutation before almost all Pauls Epistles, but this word fulfilled is here added.
Vers. 3. Hath begotten us againe unto a lively hope] It is called a lively hope,Spes viva pro spevitae capitur: quanquam videtur tacita esse antithesis inter spem, quae in regno Dei incorruptibili defixa est, & inter spes hominum fluxas ac evanidas. Calvinus. 1. Because it is active, it puts a man on lively endeavours, Hee that hath this hope purifieth himselfe. 2. Because it comforts and cheeres up the soule, brings life into the Spirit. 3. Because it lives when a man dyes. It is so called in opposition to the dying hopes of ungodly men, Iob. 11. vlt. We who before were strangers and without hope, are now through the mercy of God by the ministrie of the Gospell, regenerated, and so restored to the hope of an immortall inheritance.
Vers. 4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you] It is not corruptible, nor perisheth as the riches of the world,Zanchius. it cannot be defiled with abuse, nor fade with antiquity; and is layed up in Heaven. Col. 1.5.
It fades not away, there is the unchangeablenesse: it is immortall, there is the eternity of it.Mr. Perkins.
Vndefiled] foreign, This Epithete is used of Christ, Heb. 7.26. Of the marriage bed, Heb. 13.14. And of worship acceptable to God, Iames 1.27.
That fadeth not away] foreign, This is the proper name of a Flower, which is still fresh and green.See 5.4.
Ver…um foreign proprie significat praesidijs muniri, foreign enim significat custodiam sive praesidium militate. Vtitur Apostolus peculiari verbo foreign, id est, qui Custodim…ni non quomodocunque, sed vigilantissima cura; qualis est militum qui in excubijs collocantur ea parte qua metuitur hostilis irruptio. Nam foreign militare praesidium. est. Estius. The word is used metaphorically, Gal. 3.23. Kept] East, as under a strong Garrison. Praesidio tenebamur. Shut up is there added exegittically. Cityes being kept with Garrisons against enemies are wont to be kept shut.Vers. 5. Who are kept] Or as the originall is, being a military word, safely kept, or guarded as with a strong Garrison. So it is rendred 2 Cor. 11.32.
By the power of God through faith unto salvation] Two things are spoken of faith, the first is affirmed, viz. that faith preserveth a man to salvation through all hinderances either of inward temptations or outward crosses which the Devill or the world can lay in his way, the power of God preserveth, but through faith; the second is implyed, therefore we must labour to keep that faith evermore with us which must keep us, and to preserve that which must preserve us to salvation. Mr. Perkins.
Vers. 6. Greatly rejoyce] There is a great emphasis in the word foreign for it signifies to witnesse the inward joy of the heart, in the countenance, voyce, and gestures, and therefore it is more than to rejoyce. Christ joynes these two together, Matth. 5.12. Rejoyce and be exceeding glad, not onelyonly inwardly rejoyce, but also in outward signes, witnesse the inward joy of your heart, They are joyned together also, 1 Pet. 4.13. Rev. 19.7.
Perkins.Vers. 7. Though it be tried with fire] Men are cleansed by affliction from their corruption, as gold from the drosse by the fire.
Might be found unto praise and honour and glory] Praise consists in words, honour in externall signes, glory in a good opinion, yet here they are taken for the same thing.
Vers. 8. In whom though now yee see him not yet beleeving] As if he should say, you beleeve neverthelesse assuredly in him, though you did never see him. Hee speakes to the Jewes which were in dispersion,Hildersam. many of which never saw Judaea.
Metaphora à victoribus in stadio, qui potiti victoria post absolutum certamen de manu Agonothetae reportant bravium vel Coronam. Pareus.Vers. 9. Receiving the end of your faith, even the salvation of your soules] Not onelyonly hereafter, but here while they were obeying God. Vide Estium & Gerhardum.
In verbis compositis foreign & foreign magna est emphasis, exprimit tum ardeus desiderium tùm singulare studium Prophetarum in exquirenda salute per Messiam promissa in ipstus adventu clarissimè revelanda. Gerh. in loc. Vide Laurentium. Id est, accuratè, diligenter, solicitè, magna contentione & studio perquisiverunt & perscrutati sunt. Comel à Lap. Salus pro conspicua manifestatione accipitur, quae nobis obtigit Christi adventu. Matth. 13.6. Calv.Vers. 10. Of which salvation the Prophets have enquired, and searched diligently, who prophesied of the grace that should come unto you] Not that themselves had no consolation of that grace, which by the eye of prophecie they foresaw to light in abundance upon the Church of the New Testament, but because in comparison it came to us and was not accomplished unto them. Perkins.
Hoc maximum Evangelij encomium est quod the saurum sapientiae continet, Angelis adhuc clausum & occultum. Calv. foreign, This word signifies prying into a thing overvailed and hidden from sight, to looke as we say wishly at it as if we would looke even through it. Vide Bezam & Gerhardum.Vers. 12. Which things the Angels desire to look into] Stooping down to behold. The Cherubims were made with their eyes looking down to the mercy seate in the Holy of Holies. Exod. 25.18, 19, 20. Whereunto Peter here alludeth, when he saith, the Angells themselves desire with bowed heads to peepe. They stoope downe as it were; for the same word is used, Iohn. 20.5. of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid.
The Septuagint use it, Cant. 2.9. Gen. 26.8. 1 Chron. 15.29. Prov. 7.6.
2 Kings. 4.29. Iob. 40.2. Luk. 12.3. See Ep. 6.14. Similitudo ex more vetusto sumpta, nam quum oblongas haberent vestes, neque iter facere, neque quicquam operis commodè suscipere poterant, nisi succincti. Vnde istae loquutiones Accingere se ad opus & res gerendas. Ergo impedimenta tolli jubet, ut soluti ad Deum contendant. Calvinus in loc. Vide Gerhardum & Laurentium. Lumbos succingimus ad quatuor usus, primò aditer, secundò ad opus, tertio ad bolla, quartò ad ministerium. à Lapidè. Vide plura ibid.Vers. 13. VVherefore gird up the loynes of your minde] Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse; so Christians journeying towards heaven, must take short their minds from earthly delights. Dr. Taylor on Titus. Vide Bezam.
The maine strength of the body is in the loines, therefore some say the strong purpose and resolutions of the soule are here meant
At the revelation of Iesus Christ] That is, when Christ is revealed, that is, gloriously at the last day, or when Christ revealeth himselfe by his word or Spirit now in this life. Some interpret it thus, Looke for the glory that shall shortly bee brought unto you, at the glorious appearing of Jesus Christ; others thus,See Calvin. & Bifield in loc Trust on the present grace that now is brought unto you by Jesus Christ himselfe, revealing and opening the same. Both are good and agreeable to Scripture, and each hath the countenance of learned men; the latter is the better, 1. Because it more agreeth with the plainnesse of the words. 2. Grace is rarely (not twice that I know) put for glory. 3. Peter having mentioned the last end before,Estey. v. 4, 5. It is most likely that here he should set downe the way and meanes thereunto. 4. If the former should be meant, then must the Apostle say that here, which he had set downe v. 7.5. The latter is fuller, a man may looke for glory and have little grace, and we are to take Scripture in the largest meaning.
Vers. 14. Not fashioning your selves according to the former lusts] foreign, viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery, when he played them on the Scaffold of the Theater.H. Steph. in Thes.
Vers. 19. As of a lambe] Christ is like a lambe, 1. For harmelesnesse. 2. For patience and silence in affliction, Esay 53.7. Ier. 11.19. 3. For meeknesse and humility. 4. For sacrifice.
Without blemish and without spot] That is, free from all sinne, either actuall,Significat hac similitudine in Christo nos habere quicquid veteribus sacrificijs adumbratum fuit, quanquam praecipuè alludit ad Agnum paschalem; atque hinc discendum est quid nobis prodest Legis lectio in hac parte. Calvinus. Nomen foreign, quod de Christo etiam usurpatur Heb. 9.14. quidam volunt esse originis Graecae deductum à foreign quod est Culpare, sed rectius deducitur ab Hebraeo Mum quod etiam Syrus hoc loco utitur, quod propriè significat vitium aliquod corporis. Levit. 21.18. de Sacerdote. c. 2….20. de pecore, ab eo enim descendit foreign significans dedecus ac probrum, praesertim si à Poetis usurpetur. Gerh. that is without blemish, or originall, that is spotlesse saith Aquinas. By unspotted is meant right in the outward parts, by without blemish sound within. See Exodus 12.5. A lambe may be without blemish, foreign, which yet is not without spot, foreign, that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed, might be better expressed, the Apostle calls him a lambe without blemish and without spot. See Eph. 5.27.
Vers. 24, 25. These Verses hold out two things in a speciall manner. 1. The vanity of things Temporall. 2. The glory of things Spirituall and eternall. The vanity of carnall excellencies is set forth under an allegorie.
Vers. 24. For all flesh] Caro hominem denotat cum omnibus donis naturalibus. Luther. By flesh is meant all mankind, and all the creatures since the fall given for mans use, Gen. 6.13.
Grasse] This word is used three wayes, 1. To note a multitude. Ioh. 5.25. 2. Glory, a flourishing estate. Psal. 72.16. 3. A fading of that glory. Psal. 90.6. and Psal. 103.15, 16.
All flesh is grasse] That is, all carnall excellencies of the outward and inward man have a flourishing estate, but they fade.
Vers. 25. But the word of the Lord] Not that in the booke but written in the heart turned to grace as the former ver. shewes.
CHAP. II.
Vers. 1. WHerefore laying aside all malice and all guile, and hypocrisies, and envies, Metaphora est, vel ab oneribus quae humeris deponuntur, vel à vestimentis quae exuere ac deponere solemus. Laurentius.…nd evill speakings] There are five things we should lay aside, when we come into Gods presence to heare his word, Malice, Guile, Hypocrisie, Envy, and evill speaking. 2. Note the extent of it, all Malice, all Guile, and all evill speaking. He saith Hypocrisies, and Envies, and evill speakings in the plurall number, to note that we should not tollerate in our selves any kind of these evills. Bifield.
Vers. 2. As new borne babes desire the sincere milke of the word, that ye may grow thereby] The new man desires,foreign in Scripturis accipitur tum pro infante adhuc in utero materno concluso, Luc. 1.41. tunc pro infante recens nato, Luc. 2.12. Act. 7.19. tum pro eo qui jam paulo adultior, 2 Tim. 3.15. hoc loco in secunda significatione accipi adjecta vocula foreign ostendit. Gerh. in loc. The word may be said to be sincere, 1. In it selfe, because it is without errour, sin, and there is no deceit in it at all, Pro. 8.7, 8. Psa. 19.8, 9. and because it hath no composition in it, but is the pure word of God, as it came from God himselfe at first. 2. In effect it makes men sincere, it both teacheth and worketh in the Godly a Spirit without guile. Psal. 19.8, 9. Bifield. 1. The milke of the word; when a Child is new borne nothing can give him content but milke, he desires, it as his livelihood, afterward he is more playfull, and every small matter makes him neglect the breast; so the new Creature esteemes the Word as his appointed food, he cannot live without it. 2. The sincere milke, unsophisticated, not compounded; the Child desires the mothers milke as it is of it self, without sugar; so the new Creature desires the word, for the Words sake, for its naturall sweetness, & loves to hear the downright naked truth without any mixture; another man may desire to heare a Sermon for the neat composition, for the Learning that is shewed in it, but not for the sincerity of it. 3. Therefore he desires it that he may grow thereby in saving goodnesse, Faith, Zeale, Mercy. Another man may desire the Word that he may get more knowledge. The Greeke word foreign here rendred desire signifies a vehement desire of learning, which he compares with the earnest desire of the babe after the mothers milke, which comparison is certainly taken out of Psal. 131.2. that this Greek word signifies so may appeare by Rom. 1.11. 2 Cor. 5.2. and 9.14. Phil. 1.8. and 2.16. where it is also used.
Vers. 5. Ye also as lively stones] The godly are called lively stones, stones, because of their solidnesse, lively, because of their activenesse.
Vers. 6. Behold I lay in Sion a chiefe corner stone] Greek, ground stone, that is, Christ who is primus in fundamento, Quod aliqui in voce anguli subtilius philosophantur, quasi hoc ideo dictum sit, quod Christus Judaeos & Gentes, tanquam duos parietes diversos simul conjungat, non satis firmum est, contenti ergo simus simplici expositione, ideo sic vocari, quia aedificij pondus illo innititur. Calvinus.Esay 28.16. 2. The glory of the building.
The Pope, saith Bellarmine in his Preface to the Controversie de Romano Pontifice, but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ.
Vers. 7. He is precious] foreign, Honor, He is an honour; the more of Christ any one hath, the more he is honoured. Laurentius thinks the abstract is put for the concrete foreign for foreign honour for honourable and precious.
Vers. 9. That ye should shew forth] The Greek word foreign signifies publikely to set forth, and so to excite others to glorifie God. The LXX use it for Saphar to reherse, to number orderly, Psal. 9.14. and 55.8. which word the Syriack useth here.
Vers. 12. Shall behold] With a narrow circumspection; it is not only seeing but with a narrow circumspection.foreign penitius & perfectius inspicientes. Gerh.
Vers. 13. Submit your selves to every ordinance of man] It is not humane in regard of the Author,foreign proprie significat subordinari, ordine quodam subjici. Gerh. Ordinatio divina secundum substantiam, humana ratione subjecti, causae instrumentalis, finis. it was not devised by man, but in regard of the end, because it was ordained of God for man as the proper subject, and for his profit as the proper end of it.
Vers. 15. That with well-doing ye may put to silence the ignorance of foolish men] The Greek word translated well-doing is a participle of the present time,If ever wee would effectually silence wicked men, we must be continually exercised in well-doing. Bifield. Vide Gerh. in loc. and notes the continuall custome of well-doing. Put to silence] Sometime this Greek word is translated to still a thing that is tumultuous and raging, and so the Sea was silenced, or made still, Mark. 9.39. Sometimes, to make speechlesse, or dumbe, so Mat. 22.12. Sometimes, to confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, to muzzle, or tye up the mouth, so 1 Cor. 9.9. 1 Tim. 5.18. and so it signifies properly. The word here rendred, Foolish men, signifies properly, men without mind, or men that have not use of their understanding, and so are either naturall fooles, or mad men.
Vers. 16. As free and not using your liberty for a cloak of maliciousnesse] Free in respect of our consciences, exempted from humane powers,Not a civill but a spirituall freedome is here meant, called Christian liberty. Bifield. and yet as servants of God bound in conscience to obey him in obeying them, so far forth as he doth command us to obey them. B. Downames Sermon of Christian liberty.
Cloake] The Greek word foreign, which is no where else found in the whole new Testament but in this verse only, signifying properly any covering;Alludere mihi videtur Petrus ad veterem illum morem quo pileati incedebant servi recens manumissi. Beza. as the covering of Badgers skins, Exod. 16.14. and 36.16. That which was spread over the Tabernacle is in the Septuagint translation so called. And it is very fitly translated a cloake (though it doe not properly so signifie) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some faire and colourable pretence, wherewith wee disguise and conceale from the conusance of others the dishonestie and faultinesse of our intentions in some things practised by us. Iohn 15.22. 1 Thes. 2.5. Sanderson in loc.
Of maliciousnesse] foreign is properly rendred by malice or maliciousnesse. As these English words and the Latine word malitia whence these are borrowed; so likewise foreign in Greek, is many times used to signifie one speciall kind of sin, which is directly opposite to brotherly love and charity;Id. ib. but here it is taken more largely for all manner of evill and naughtinesse according to the adequate signification of the Greeke and Latine adjectives foreign and malus, from whence the substantive used in the text is derived.
Vers. 17. Honour all men] The Jewes despised the Gentiles, Rom. 14.3. And among the very Jewes the rich despised the poore, Iames 2.3. The Apostle here applies a remedy to this disease; a parallel place we have, Rom. 12.10. Phil. 2.3.
Love the brotherhood] Brotherhood is taken collectively for the whole multiude of brethren, as nobility for the whole societie of noble men.Vorstius. Gerh. The Apostle useth this word in the same signification, ch. 5. v. 9. Therefore the Syriacke hath rightly rendred it, love your brethren.
Vers. 18. Good, Gentle] A Masters goodnesse hath relation to justice,Dr Gouge. his gentlenesse to equity.
But also to the froward] Even where the servant may not obey, he must bee subject.foreign vulgate reddidit discoli Graecam vocem alla voce Graeca exprimens, quod imperitis errandi occasionem praebuit; foreign proprie significat obliquum, curvum. Luc. 3.5. metaphoricè eum qui est moribus pravis, animo corrupto & depravato. Act. 2.40. Phil. 2.15. Gerh.
Vers. 21. Leaving us an example] The Greek word *foreign Translatio à picturis vel paedagogis sumpta. Beza. Translatio sumpta à lapidibus viarum indicibus. Arias Montanus.is a metaphore taken from Scriveners or Painters, and signifies properly a copy or patterne,Vsurpatur propriè de exemplari, quod praeceptores discipulis, pictores novirijs proponunt, ad quod in pingendis literis & imaginibus respiciant specimen artis suae exhibituri. Gerh. in loc. or portraiture of a thing exactly drawn out. Bifield.
Vers. 24. VVho his own selfe bare our sins in his own body on the tree] The Apostle alludes to Esay 53. See Verses 4.6.11.12.Sicuti sub lege peccator ut reatu solveretur, victimam substituebat suo loco: ita Christus maledictionem peccatis nostris debit…m in se suscepit, ut e… coram Deo expiaret. Calvinus. And he hath respect also to the saying of Iohn Baptist, Iohn 1.29. The word foreign himselfe hath a great emphasis, whence the Prophet so often there repeates it, v. 4.5.7.11.12. Bare] In allusion to the Sacrifices. See Heb. 7.27. Iames 2.21. and 53. Esay 4.
Our sins] That is punishments. The originall word translated Tree] Signifies sometimes a staffe, Matth. 26.47. sometimes a paire of stockes,Vide Bezam. Act. 16.24. sometimes a tree growing, Rev. 2.11. usually wood, 1 Cor 3.12. here a Gallowes made of wood.Bifield.
By whose stripes yee were healed] foreign. The whole Testament hath not the like,That is, forgiven. Compare Mat. 13.15. with Mark 4.12. See Esay 5. Vide Bezam. Erasmus ita reddidit haec verba, Cujus ejusdem vibice sanati sumus. two relatives at once in the originall, as if I should say, cujus livore ejus sanati sumus, By whose stripes of his we are healed, the terme here hath a double Synecdoche, one stripe for many, and stripes for his whole passion. Dr. Clerke.
Estius thinkes that the word foreign is either added for emphasis, or (which is more probable saith Hee) it is an Hebraisme peculiar to the Hebrewes as Psalme 73. and 104.
Peter alludes (saith he) to the stripes that servants receive from their cruell Masters, therefore he returnes to the second person ye are healed.
CHAP. III.
Vers. 1. foreign] Elegans metaphora à servis illis sumta, qui negotiantur cum pecunia heri sui, vide Mat. 25.14. Significatur id Christo veluti lucrum accedere, quum multi ad fidem adducuntur, atque ita regnum Christi amplificatur. Vorstius.
foreign accuratam inspectionē & considerationem significat ut colligitur ex hujus Epistolae c. 2. ver. 12. qui locus huic nostro parallelus, neque alibi in Novo Testamento hoc verbum occurrit. Gerh. in loc.Vers. 2. WHile they beheld your chast conversation coupled with feare] Behold] The originall word signifieth to observe and prie into a thing, to finde out the secrets of it. Bifield.
Feare] Meaning, not slavish feare of blowes, but reverent feare of offending. See Ephes. 5.33.
Vers. 3. Whose adorning, let it not bee that outward adorning of plaiting the haire, and of wearing of gold, Nehemiah Rogers. Vterque Apostolus excessum prohibet & quod praecipuum est commendat. Rivetus. As Iohn 6.27. Vide Cartw. in Prov. 31.22. Some conceive that the Apostle doth simply and for ever forbid these things named, and all of like sort, and that for ever, which opinion (saith Bifield) is the opinion of almost all the Ancient and moderne Writers. Docet quo praecipuè cultu & ornatu mulieres se viris commendare debeant, viz. interiore potius quam exteriote. Estius.or of putting on of apparell] Neither Paul. 1 Tim. 2.9. Nor Peter here, doe simply condemne ornaments, but the abuse of them, they being used by persons of meane condition. 2. The Church was then under grievous persecution. 3. The words are rather an admonition than a prohibition, he forbiddeth not the using of them, but admonisheth them that they would rather adorne the inside than the outside, and this evidently appeares by the Antithesis that is used in both places, not saith Paul, but not saith Peter, desire more the adorning of the mind than the body.
Vers. 6. Even as Sara obeyed Abraham] That is, constantly, and generally. He names her before others,Esay 51.20. Gen. 15.12. because she being the mother of all the Faithfull is worthy to be honoured and imitated by her Sexe.
Calling him Lord] Or Sir, an honourable title, not in speaking to him, or of him, before others,Mr Burroughes in his Irenicum would have it spoken to Abraham. There was but one good word (saith he) in Sarahs speech to Abraham, she called him Lord, the speech otherwise was a speech of unbeliefe, yet the Holy Ghost speaking here of her, in reference to that speech, conceales all the evill in it, and mentions only the reverend title she gave to her husband, commending her for it. See Bifield. by whom it might be told him againe what she had said; but when she thought of him in her heart, even in her inward cogitations; so Mr Wheately, and Mr Fenner in his Order of Houshold Government so likewise interprets it. Calvin saith Peter meanes she was wont to call him so.
Vers. 7. That your prayers be not hindered] Sinfull walking in any relation hinders Prayer three wayes: 1. It deads our spirits, streightens our hearts, weakens our gifts for Prayer. 2. Hinders the effect, fruit, and successe of Prayers. 3. It hinders us from the very act, it breeds a strangenesse between our Soules and God.
Vers. 8. Pitifull] The Greek word signifies rightly bowelled, or such as have true or right bowells; Quasi diceret, honorum viscerum. It is a word proper to the Scripture, and taken from the custome of the Hebrews, which use bowels for affections. One whose bowels are moved with the misery of others. There is the same Etymologie almost of the Latine word misericordia.
Vers. 18. That he might bring us to God] In reconciliation and communion.
Put to death in the flesh, but quickened by the Spirit] When he dyed according to the humane nature, yet by the vertue of the divine nature,Rainold de lib. Apoc. See Rom. 1.4. Spiritu vivificatus, vel subjectivè intelligitur, nimirum ut Christus dicatur vivificatus in sua parte, hoc est, Christi ea pars vivificata, quae spiritus dicitur: quemadmodum nos resurrecturi dicimur carne; nempe, quia caro ea est propriè quae resurgit à mortuis: vel efficaciter Christus vivificatus à spiritu, sive per spiritum, utrovis autem modo, evinci dico, absurdam esse hanc de animae descensu fabulam. Chamierus. and by force of the Spirit he was raised from death.
Verses 19, 20 These verses and the former should be thus translated (saith Broughton) Christ suffered, being made dead in the flesh, made alive by the Spirit; In his Epistle to the Nobility of England. Ipsa vox foreign quintuplicē habet in scriptura notionem, 1. Significat generatim receptaculum, Apoc. 18.2.2. Propriè carcerem in quo detinentur ac custodiuntur captivi, Mat. 14.10.3. Vigiliam nocturnam, sive horas vigiliae nocturnae, Mat. 14.25. & 24.43.4. Custodiam militarem, Acts 12.10.5. Infernum seu gehennam, Mat. 5.25. atque hoc in loco. Laurentius.in which Spirit he had gone and preached to them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once waited in the daies of Noe.
The Papists urge this place for the limbus patrum, preacht there to the Patriarcks.See Fulke on the Rhem. Test. Locus hic omnium pene interpretum judicio difficillimus. Estius. Petrus dicit, Christum per spiritum suum à quo fuit vivificatus, id est, per divinitatem suam Noachi tempore, nempe per os Sacrum hujus Patriarchae per spiritum Christi loquentis, praedicasse ijs quorum spiritus jam sunt in carcere, id est, in ferno, non autem limbo, quia fuerunt increduli, cum Dei patientia eos expectaret in diebus Noachi. Rivetus in Cathol. Orthod. Tract. 2. quaest. 43. Vide Calvinum, & Bezam. 2. For Christs descent into hell, but 1. Peter speaks of Noahs time, they hold it of all the Patriarcks. 2. He speaks not of the Fathers that were obedient, but of those that were disobedient. 3. Here he did not deliver them.
The meaning is, He] That is, Christ. Went] That is, in the Ministery of Noah, preacht in Noahs time to those that are now in hell. Spirits] That is, the soules departed; not men, but Spirits to keep an Analogy to the 18.
2. This place speaketh not of triumphing, but of preaching; now there is no preaching in hell to convert.
Vers. 21. But the answer of a good conscience] That is, the answer of a beleeving heart, acknowledging these sacraments to be seales and pledges of the righteousness of faith, and that inward baptisme which indeed saveth. Dr Tailor on Titus.
The Apostle alludes to the custome that was in the Primitive Church, those who were catechized were demanded of the Catechist thus, credisne, beleevest thou, abrenunciasne, dost thou not renounce the devill? And they answered abrenuncio, Weemes. Vide Bezam, & Estium.I do renounce him.
CHAP. IV.
Ver. 3. BAnquettings] Compotationibus, drinkings, because as Lyra noteth there be other waies and meanes to drunkenness besides by wine.foreign quum pot ando certatur & ad numerum bibitur. Estius.
Vers. 4. *Metaphora est sumpra ab ijs qui in ignota regione peregrinantur. Significat enim impios ista vitae m…atione tanquam re peregrina & nova offendi: proue exporientia restatur. Vorstius. Phrasis etiam aliis linguis familiaris: ut Gallis. Ils se trouvent estranges. Laurentius. See 2 Thes. 2.2.Wherein they think it strange that you run not with them to the same excesse of riot] They are said foreign by the Grecians, who are troubled with admiration at a new, unusuall, or strange thing.
Vers. 6. For, for this cause was the Gospell preached also to them that are dead] That is, unto those who are now dead, or were then dead when Peter wrote this, who then lived when the Gospell was preached unto them, as he saith in the fifth verse, according to that we have in our Creed, the quick and the dead, that is, those which before were dead, but then shall not be dead but living when they shall be judged.
Vers. 7. But the end of all things is at hand] Not the end of the world, but of the Jewish Church and State. So Luke 21.9. 1 John 2.18.
Be ye therefore sober and watch unto prayer] He doth not forbid zeale and fervency, but to have due respect to God and his will, to submit our will to the will of God, that is, to be sober in prayer.
Vers. 11. If any man speake, let him speake as the oracles of God] Oracles] That is, the sacred writings the Scriptures,foreign oratio elliptica est. Subaudienda enim sunt duo verba cognata, ut sensus sit, siquis loquitur, ut eloquia Dei loquatur. Vorstius. foreign doth relate to the manner of speaking as well as to the matter which is to be delivered. as Rom. 3.2. So called, because God did inspire the Prophets to utter and write them. As if he had said, with that feare and reverence, with that preparation, with that judgment and discretion, with that zeale and affection, as it becommeth the oracles of God to be spoken with. Mr Hildersam.
Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings] They are called the sufferings of Christ, 1. In respect of the originall, because they are for his names sake. Matth. 5.11. 2. Because of his sharing in them, though not affectu patientis, yet compatientis, though not with a sense of paine as in his naturall body, yet with a sence of pitty. 3. In regard of the order and issue. Luke 24.26.
Vers. 14. For the spirit of glory, and of God resteth upon you] In regard of their present glorious condition (by reason of the value and excellency of grace) to be preferred before worldly prosperity;Hee seemes to allude to Esay 4.5. Mr Sarson. Vide Bezam. and the Spirit of God] In that they are assured by divine revelation, and the comfortable influence of Gods Spirit, that God will adde a gracious event to their sufferings.
Vers. 15. But let none of you suffer as a Murderer, or as a Theefe, or as an evill doer] Turne not thieves,See Ioh. 21.22. nor so carry your selves as thieves.
foreign Tale hominum genus nullus elegantius descripserit quàm Terentianus ille senex, his verbis, Tantúmne ab re tua ocij tibi, aliena, ut cures, eaque nihil quae ad re attinent?A busie-body in other mens matters] It is but one word in the originall, and costs us a whole sentence; as Bishops in anothers diocesse, as priers into other mens matters.
Vers. 18. And if the righteous scarcely be saved] foreign is used of those things which with much labour are brought about. Act. 14.18. and 27.7.
Vers. 19. Wherefore let them suffer according to the will of God] These words note not onelyonly righteousnesse, that it must be a good cause we suffer for, but the spring whence suffering comes ex voluntate Dei, each circumstance.
A faithfull Creatour] That is, God did not onelyonly make heaven and earth and so leave them, as Masons and Carpenters leave houses when they are built, but by his providence doth most wisely governe the same.Perkins.
CHAP. V.
Vers. 5. BEE cloathed with humility] foreign, The Greek word comes of a primitive which signifieth a knot,Of foreign Innodaram habere, estote intus ornati. Beza. Metaphora sumpta videtur à genere vestimenti in nodum constricti, quo servi utebantur, foreign Graeci vocabant; sensus est, humilitatem animi indu…te, & instar vestis nodo astrictae vobis conjunctam retinete, ne uspiam excutiatur. Estius. Vide Gerhardum. because humility ties the graces together that none of them be lost, quasi dicat arctè vobis astringite. Estius.
B. Smith. foreign verbum foreign est militare, ex adverso, quasi aciem instruere, praelio obsistere. Gerh.For God resisteth the proud] Or (as the originall speaketh more emphatically) seteth himselfe in battell array against him.
Vers. 6. Humble your selves therefore under the mighty hand of God, that hee may exalt you in due time] This verse is an inference upon that which went before, thus, God is no way to be resisted, but to be sued unto for grace, this is done by humility, humble your selves therefore; the Greeke word is not so rightly rendred passively by the Vulgar, be ye humble, as by others, and our latter translation actively,Dr Prideaux. humble your selves.
Vers. 7. Casting all your care upon him] All the care of the end is to be cast upon God,In omni cura nostra de rebus necessarijs, & curam nostram postulantibus, toti pendeamus à providentia Daei. Estius. we are to be carefull in the use of the meanes.
Vers. 8. Bee sober, be vigilant, because your adversary the Devill, as a roaring lyon walketh about, seeking whom he may devoure] Sobriety makes a man fit to watch; be sober in body, and watch with your minds.
His name Devill, and that which he seeketh to devour, sheweth his malice; the beast whereunto he is resembled Lyon, sheweth his power and craft;Dr Gouge. and the attribute roaring, addeth terrour thereunto: lastly his walking up and downe shewes his sedulity.
Vers. 10. But the God of all grace] Hee is so called,Viz. auctor, conservator, promotor, perfector, remunerator. à Lap. because hee is the giver of all kinds, and of all degrees of grace; wherefore, it is added, he calls and perfects. Dr Sclater.
Settle you] As a foundation is setled to be unmoveable. See Heb. 1.10.foreign significat fundare, unde foreign fundamentum. Matth. 7.25. Luc. 6.48. Col. 1.23. Gerh.