Exposition of the Two Epistles of Peter, Epistle and exposition 1 · Chapter 5
CHAP. V.
THis Chapter hath three parts. In the firſt, the Apoſtle (having inſinuate himſelf upon the Officers of the Church, ver. 1.) perſwadeth them to the prime duties of their Calling, and diſſwadeth them from the main evils incident to them, ver. 2, 3. by the conſideration of the glorious reward abiding Chriſt's faithful Servants, ver. 4.
In the ſecond part, he preſſeth the duties of the ſlock, that they ſhould be ſubject to their Officers, and one of them to another; that they ſhould ſtudy humility, which he urgeth by ſeveral arguments, ver. 5, 6. that they ſhould truſt God with their thorow-bearing in theſe duties, ver. 7. and prepare themſelves for the battel againſt Satan, their cruel and reſtleſſe adverſary, ver. 8. by faith oppoſing all his temptations, notwithſtanding of afflictions in that way, conſidering that all the reſt of the Saints were their fellow-ſouldiers in this warfare, ver. 9.
The third part, containeth the cloſe of the whole Epiſtle, wherein the Apoſtle prayeth for their perſeverance and perfection, ver. 10. praiſeth in confidence of hearing, ver. 11. commendeth the bearer of the Epiſtle, and the Epiſtle it ſelf, ver. 12. delivereth commendation to them from other Saints, ver. 13. exhorteth them to mutual expreſſions of love, and wiſheth unto them all true happineſſe, ver. 14.
Verſ. 1. The Elders which are among you I exhort, who am alſo an Elder, and a witneſſe of the ſufferings of Chriſt, and alſo a partaker of the glory that ſhall be revealed.
THe Apoſtle, being to pr…ſſe the duty of the Church-Officers, he doth in the firſt place inſinuate himſelf upon them, by drawing ſeveral reaſons from his own perſon, to make his following exhortations have the more weight with them; The firſt is, That he who was ſo earneſt with them, had the ſame Office with them, to the duties whereof he did excite them The ſecond is, That he had been an eye-witneſſe of Chriſt's ſuff rings for the Church; which did oblige him, and all Chriſts Servants, to faithfulneſſe. The third is, That he did by faith ſhare with them, and other Believers, of the right unto, and firſt-fruits of, that bleſſedneſſe which Chriſt had purchaſed, and will in due time manifeſt to his Redeemed Ones: All which conſiderations might move them to take an up-ſtirring meſſage well off his hand. Hence Learn, 1. Even in the midſt of perſecution, and while the Lord's People are in exile, and under the power of enemies to the Truth, the Lord can keep up a ſtanding Miniſtery, and his Ordinances among them, in deſpight of Satan and all his inſtruments: for, the Apoſtle; writing to the diſperſed, and perſecuted Chriſtian Jews ſuppoſeth them to have Officers, and thoſe Officers to have opportunity of going about their duty, while he thus exhorts them to it, The Elders which are among you I exhort, &c. 2. Even thoſe whoſe calling it is, to ſtir up others to their duty, and in whom there is no ſuch remarkable defect in the diſcharge of their duty, as deſerveth any publick notice to be taken of it, have notwithſtanding, great need to be very earneſtly ſtirred up to greater diligence and progreſſe in their duty, than what they have already attained, there being in the beſt, even of Chriſt's Miniſters, a ſtrong party drawing them back from their duty, Mat. 26.41. and at their beſt much ſhort-coming in what they might attain unto, Philip. 3.12, 13. for, here the Spirit of the Lord, whoſe love maketh him publiſh the faults of his deareſt Servants, when it is neceſſary, Rev. 2.4. Although he ſee it not meet before the Church in this Epiſtle, to reprove the Officers for any failing, Yet doth he by his Apoſtle very earneſtly ſtir them up to their duty: The Elders which are among you I exhort, &c. 3. The duties of Miniſters, and other Office-bearers of the Church, ought to be preſſed upon them in the hearing of the People, that ſo thoſe Officers may be the more engaged to their duty, and the People the more able to diſcern betwixt thoſe of them that are conſcionable in the diſcharge of their duty, and others that are not; Therefore the Apoſtle doth not ſatisfie himſelf to write to the Church-Officers concerning their duty in any private Letter, directed to themſelves alone, but doth inſiſt upon their duty in this publick Letter, directed to the whole Church; and while he beginneth to deal with the Officers, he directeth his ſpeech to the People, The Elders which are among you I exhort, &c. 4. Thoſe that bear Office in the Houſe of God, ought to be ſuch as are come to ſome maturity of age, and ſuch as are of ſome conſiderable ſtanding in the profeſſion of Chriſtianity, See 1 Tim. 3.6. and eſpecially ſuch, as for their wiſdom, experience, and gravity may deſerve that reverence and reſpect which is ſuitable for the aged: for, this ſtile of Preſbyters or Elders, here given to the Officers of the Church, may be ſafely conceived both to point at their age, and their qualifications ſuitable to the aged, The Elders that are among you. 5. Chriſt's Miniſters have not only the charge of his Flock, but alſo of their Fellow-labourers with whom they have ſociety or correſpondence in the Work of the Lord, and ſo are bound to ſtir up and encourage one another in their duty: for, th… Apoſtle doth not only preſſe the duty of the People, b… alſo of their Church-officers; and while he doth it, repreſents himſelf as a Fellow-presbyter, or Colleague with other ordinary Miniſters; The Elders which are among you I exhort, who am alſo an Elder. 6. No Miniſter of Jeſus Chriſt ought to affect or uſurp any ſuperiority over other Miniſters, conſidering how much Chriſt was diſpleaſed with it in his own Diſciples, Mat. 20.25, 26. And that this great Apoſtle, from whom the Antichriſtian Church pretendeth her warrant for Prelacy among Miniſters, while he ſpeaketh to other Church-officers, holdeth forth himſelf only as their equall, Who am alſo an Elder. 7. As the Miniſters of Chriſt ought to take well with exhortation to their duty, even from the people under their charge, who, though they have no juriſdiction over their Officers, to call them to a judicial accompt, or inflict cenſures upon them for their faults, which doth belong to their Fellow-presbyters, 1 Cor. 14.32. Yet they have good warrant to warn them of their duty, and incite them to it, with due reverence and modeſty ſuitable to their ſtation, Col. 4.17. So ſhould they receive counſel and warning, eſpecially from their Fellow-labourers, who ought to have more courage and skill than ordinarily the people have, to point out the duty of Church-officers, and ought to be looked upon by other Officers who hear them point out their duty, as having a calling from God through vertue of their Office ſo to do: for, the Apoſtle ſpeaking to the Officers of the Church, makes this an argument to prevail with them, that he who brought this meſſage, was alſo an Elder. 8. It is no eaſie thing for one of Chriſt's Miniſters to prevail with others of that ſame ſacred Calling, by counſel and exhortation, every one of them being apt to lift up themſelves above another, Luke 22.24. and at the apprehenſion of that frame of ſpirit in their Fellow-labourers, to have their paſſions ſtirred againſt them, Mat. 20.24. The conſideration whereof ſhould move every Miniſter to much humility and loving-earneſtneſſe in dealing with their Fellow-labourers: for, the Apoſtle doth here uſe many inſinuations upon the Church-guides, as arguments to bear-in his following exhortations upon them, thereby importing ſome difficulty of prevailing with them, and is very humbly earneſt with them, thereby caſting a copie to one Miniſter how to deal with another, as is imported in the ſignification of theſe words, The Elders which are among you I exhort, who am alſo an Elder. 9. It pleaſed our Redeemer to ſuffer before witneſſes, both in his agony in the Garden, Mat. 26.37. and upon the Croſſe, Mat. 27.39. and likewiſe to imploy ſome of theſe Witneſſes to preach Him crucified to the Church, thereby condeſcending to beget the greater certainty in the hearts of Believers, that God's juſtice is ſatisfied for them, Act. 5.30, 31. to give us the more lively deſcription of his ſufferings, Act. 3.15. and to let us know that he hath born ſhame for us, as a part of the puniſhment due to our ſins, Heb. 12.2. for which, and the like cauſes, the Apoſtle calleth himſelf here, A Witneſſe of the ſufferings of Chriſt. 10. However theſe whom the Lord makes moſt inſtrumental to gain others to himſelf, may expect a ſpecial reward from him, Dan. 12.3. Yet everlaſting bleſſedneſſe, or glory, is not a thing proper to them alone, but is the common portion of all faithful Miniſters, and Believers in Jeſus Chriſt: for, the Apoſtle only calleth himſelf a partaker, (or, as the word ſignifieth, a ſharer together with others, to wit, the flock of Chriſt, to whom his ſpeech is directed, and their Officers, whoſe duty he preſſeth) of the glory that ſhall be revealed. 11. Although the Saints, in this mortal ſtate, could not well endure the leaſt glimpſe of glory, much leſſe partake of it, as they ſhall do afterward, Mark 9.6. Yet even while they are in the midſt of much outward miſery, and in the expectation of more, they have a right, and may attain unto ſome real participation of glory, while they are by faith united with Chriſt the Lord of glory, Col. 1.27. and do ſometimes taſt of the firſt fruits of that whereupon glorified ſpirits do live, Rev. 2.17. for, the Apoſtle, a perſecuted man, and looking for martyrdom 2 Pet. 1.14. calleth himſelf a partaker (or ſharer with other Believers) of the glory that ſhall be revealed. 12. Although Chriſt's Miniſters ſhould deteſt the ſeeking of their own glory before the world, as they deſire to reſemble their Maſter, Joh. 8.50. and the beſt of his Servants, 1 Theſſ. 2.6. Yet may they humbly aſſert any ſpecial honour that Chriſt hath put upon them, when it is manifeſt that their ſo doing may tend to his glory, and the advantage of the meſſage they carry: for, that the Apoſtle may make way for the receiving of the meſſage which he hath to the Church-guides, he doth commend himſelf from the honour Chriſt had put upon him, to be a perſonal witneſſe of his ſufferings, and a partaker of the glory to be revealed. 13. The greater certainty of the Truth, and comfort by it, appear to be in them that deliver it, and the more charity they may expreſſe concerning the good eſtate of thoſe to whom they do deliver it, the better acceptance, and ſucceſſe of their meſſage, may they expect: for, the Apoſtle, that his meſſage might be the better taken, repreſenteth himſelf as one to whom the truth of the Goſpel was moſt certain, he being a witneſſe of the ſufferings of Chriſt, as one that had much courage and comfort in adhering to it, and much charity toward thoſe with whom he dealeth as being a co-partner with them of the glory to be revealed.
Verſ. 2. Feed the Flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly: not for filthy lucre, but of a ready mind.
3. Neither as being lords over Gods heritage: but being enſamples to the flock.
The Apoſtle, having inſinuated himſelf in the former Verſe, upon the Officers of the Church, that ſo his counſel here might have the better acceptance with them, he doth in the next place branch out particularly their duty, exhorting them to feed the Lord's People with his Truth, and rule them by his Diſcipline; both which, are in the ſignification of the firſt word: and that theſe might be the better done, he preſſeth them to take diligent inſpection of the manners and ſeveral conditions of the people: which duties he beareth-in by an argument taken from the relation that the People of their charge had to the Lord, as being his Flock; and withall, pointeth out the right manner of going about theſe duties, in ſix ſeveral directions; one whereof is ſtill negative, diſſwading from ſome evil, incident to men of that calling; and another poſitive, perſwading to the ſtudy of ſome neceſſary qualification requiſit in ſuch, to wit, firſt, That they ſhould not go about their duty, as if they were forced unto it; But ſecondly, from an inward inclination to ſerve their Maſter, and profit his People. Thirdly, not from ſo baſe an end as their outward gain; But, fourthly, from a heart fitted by Jeſu-Chriſt for their duty. Fifthly, that they ſhould not affect any dominion over the Lord's People; But ſixthly, in their whole carriage caſt them a copie of holy and humble walking. Hence Learn, 1. Every Miniſter of Chriſt ought both to be able to feed his People with his ſaving Truth, Jer. 3.15. rightly divided, and applied 2 Tim. 2.15. to every one of them, according to their ſeveral conditions, Mat. 24.45. which is no leſſe neceſſary for cheriſhing and encreaſing their ſpiritual life, than their ordinary food in ſeaſon is for their bodi s, Job 23.12. And likewiſe they ought to have wiſdom authority and equity, for ruling of the Lord's People by the right exerciſe of diſcipline, and application of cenſures: for, both feeding and ruling is expreſt by one word in both the original languages, to ſignifie that they are joyntly requiſite in every Miniſter, whoſe duty here is mainly held forth, Feed the Flock, &c. 2. It is not enough for the Miniſters of Chriſt to hold forth ſound and ſaving Truths to his People, in their doctrine, and to rule them by the application of cenſures and diſcipline, unleſſe they alſo take diligent inſpection of their manners, and of their ſeveral conditions and neceſſities, by frequent converſing with, and viſiting of them, as this other word, holding forth their duty, ſignifieth, without which they can neither apply the Truth, nor cenſures to the People as they ought: for, this is the ſecond principal part of Church-officers duty, eſpecially Miniſters, toward the Flock of God, taking the overſight thereof. 3. It ſhould provoke Miniſters to fidelity and diligence in their Calling, to conſider that the People of their Charge, are the Flock of God, who therefore will provide for them, Iſa. 40.11. and will be very terrible to them that have the charge of them, in caſe they ſlight or wrong them, Ezek. 34.2, 10. &c. for, to move the Church-officers to faithfulneſſe and painfulneſſe in their duty, the Apoſtle thus deſigneth the People of their charge, The Flock of God. 4. Although none that are ſenſible of their own weakneſſe, and the weight of the charge of ſouls, will be very forward to thruſt themſelves into that employment, Exod. 3.11. Jer. 1.6. Yet, being once called to it, and engaged therein, they ſhould not go about the duties thereof, as being conſtrained thereunto by their fears, leſt they diſcover their own weakneſſe, or leſt they fall under the cenſure of others, or leſt their own conſcience may vex them for neglect of their duty: for, this is the firſt evil from which the Apoſtle diſſwadeth Chriſt's Miniſters, as that which would mar the right manner of going about their duty, Not by conſtraint. 5. There ſhould be in the heart of every faithful-Miniſter, ſo much love to Jeſus Chriſt, ariſing from the ſenſe of his perſonal obligation to him, 2 Cor. 5.14. and ſo great a deſire of the ſalvation of ſouls, 1 Cor. 10.33. as may beget in him ſuch a ſtrong inclination, and inward benſel of ſpirit to his duty, that though there were no external conſideration of gain, glory, or the like, to hold him on, Yet may he not be ſuffered to neglect it: for, this is the firſt poſitive qualification of a, Miniſter going rightly about his duty, But willingly. 6. Although Chriſt's Miniſters may with his allowance challenge from the People under their charge, a competent means of outward ſubſiſtance, according to their ability, 1 Cor. 9.14. Yet for any of the Miniſters of Chriſt to make their worldly gain their great inducement to undertake that Calling, or their prime encouragement in going about the Duties of it, is a filthy frame of ſpirit, which appears to be in them when they ſtreatch themſelves to the utmoſt to pleaſe them moſt, from whom they expect moſt gain, Numb. 23.1. and to oppoſe and diſcourage others, from whom they expect leaſt, Mic. 3.5. for, from this evil, as abominable to God, deteſtable to faithful Miniſters, and a thing that indiſpoſeth them for the right diſcharge of their duty, the Apoſtle here doth diſſwade in the third direction, Not for filthy lucre. 7. A Miniſter of Chriſt that would go rightly about his duty, muſt ly in wait for every opportunity thereof, keeping himſelf in ſome fitneſſe of diſpoſition, for every part of his Calling, whether the opportunity of diſcharging the particular duties thereof do preſently offer or not, as is imported in the fourth direction, which is poſitive; But of a ready mind. 8. It is an evil to be abhorred by all that would expect the reward of faithfull Miniſters, to affect or uſurp any lordſhip or dominion, whether over their Fellow-labourers, which appeareth in their ſeeking preference over them, 3 Joh. 9. or over the People of their charge; which appeareth, by their taking a way with people rather to compel them to ſubjection to the Goſpel, than to perſwade them to it, contrary to the Apoſtles practice, 1 Cor. 4.21. 2 Cor. 12.20. by their making uſe of the Word, or Diſcipline, to vent their own private revenge, or to carry their point by meer violence, and outwearying of thoſe that oppoſe them, Ezek. 34.4. contrary to the Apoſtle's precept, 2 Tim. 2.24, 25. for, this is the third evil the Apoſtle diſſwadeth from, in his fifth direction, Neither as being lords over God's heritage. 9. The Church and People of God are his inheritance, which he hath purchaſed to himſelf with his blood, Act. 20.28. in which, he is the only Lawgiver, Iſa. 33.22. and therefore will never caſt off or alienate the ſame, Pſal. 94.14. The conſideration whereof ſhould make all afraid to lord it over his People, or to appropriate this ſtile to themſelves, which is here given to all the Lord's People, as a motive to their Overſeers to diligence, and a diſſwaſive from uſurping dominion over them; Neither as being lords over God's heritage. 10. That which doth much compleat the Miniſters of Jeſus Chriſt, is, when with their abilities to teach, and rule, and other inward qualifications, they have alſo ſuch an external converſation, as may be alluring to the Flock to follow, and worthy of their imitation, while they expreſſe in their practice, the graces of God to be in their heart, ſuch as faith and love, 1 Tim. 4.12. patience under perſonal injuries, 1 Cor. 4.16. humility, and ſelf-denial for the good of others, 1 Cor. 10.33. and 11.1. for, this is the Apoſtle's laſt direction, without which all the reſt (ſuppoſe they could be where this is wanting) would do little good, But being enſamples to the Flock.
Verſ. 4. And when the chief Shepherd ſhall appear, ye ſhall receive a crown of glory that fadeth not away.
The Apoſtle, having cleared the duty of the Officers of the Church, he giveth them here in the cloſe of the firſt part of the Chapter, ſome ſtrong motives to fidelity and diligence therein; As firſt, That there was a higher Shepherd than they, to wit, Jeſus Chriſt the Prince of Paſtors, to take an account of them. Secondly That if they were found faithfull and diligent in their duty, they might be ſure of an eminent degree of glory from Chriſt at his ſecond coming. Thirdly, That that glorious reward ſhould remain alwayes the ſame in it ſelf, and be eternally poſſeſt by them. Hence Learn, 1. The moſt eminent of Chriſt's Servants have no leſſe need of encouragement in their duty, than the meaneſt under their charge; their trials and temptations being often greater than others, Luke 22.31. and they no leſſe ſubject to diſcouragement, by reaſon of theſe than others, Cor. 7.—5, 6. Therefore the Spirit of the Lord findeth it neceſſary here to give them encouragement, as he did to the Flock before, Chap. 4.13, 14. And when the chief Shepherd ſhall appear, ye ſhall receive a crown. 2. Jeſus Chriſt is the chief Shepherd, the Prince of Paſtors, the prime Feeder and Ruler (as the word ſignifies) of his own Flock, from whom all the Under-ſhepherds, the Officers of his Houſe, have their Commiſſion, Mat. 28.18, 19. their furniture or gifts, Eph. 4.8, 11. and to whom they muſt all give an account, Heb. 13.17. who taketh the prime charge of his own Flock, Iſa. 40.11. and will ſupply to them the defects of the Shepherds under Him, Ezek. 34.11. In all which reſpects he is here called the chief Shepherd. 3. Albeit the Lord uſeth to give in hand unto his faithfull Servants worth all their pains in his ſervice, either by letting them ſee ſome ſucceſſe of their labours, 2 Cor. 2.14. or by giving them inward peace from the faith of his approbation, when deſired ſucceſſe is wanting, Iſa. 49.—4. Yet he would have them taking their prime encouragement, from what they ſhall get when he and they meet: for, to the conſideration of this the Apoſtle here leadeth all the Servants of Chriſt; When the chief Shepherd ſhall appear, ye ſhall receive a crown of glory. 4. The reward abiding Chriſt's faithfull Miniſters, wherein all the lovers of Chriſt ſhall ſhare in their own meaſure, 2 Tim. 4.—8. ſhall be exceeding compleat and glorious, as the metaphor of a Crown of glory ſignifieth, and ſuch as ſhall never fade or wax old, but unto all eternity ſhall remain ſtill in its primitive vigour, as if a flower ſhould ſtill keep its faireſt luſtre, and ſweeteſt ſmell; which metaphor, is alſo in the words: and this may comfort them againſt the fading of their reputation among men, which is incident to the beſt, Joh. 5.—35. Gal. 4.16. for, this is here given to the Church-guides, as their great encouragement, that they are to receive a crown of glory, which fadeth not away.
Verſ. 5. Likewiſe ye younger, ſubmit your ſelves unto the elder: yea, all of you be ſubject one to another, and be clothed with humility: for, God reſiſteth the proud, and giveth grace to the humble.
The Apoſtle, having in the former part of the Chapter, exhorted the Officers of the Church to their duty; In the ſecond part, he pointeth out the duties of the flock, whom he deſigneth by the name of younger, not only becauſe the moſt part of them are ordinarily younger in years, than their Officers; but, mainly, becauſe in their diſpoſition and carriage toward their Overſeers, they ſhould ſhew ſome reſemblance of that reverence and obedience, which is ſuitable in young ones, toward the aged; And their duty he holdeth forth in ſix directions. The firſt which belongeth to them, conſidered only as they are under the charge of their Officers, is, ſubjection to them in the Lord, which importeth obedience to their meſſage, and reſpect to their perſons. The ſecond, which concerns them mainly as fellow-members of the Church, is, mutual ſubjection of one to another in all the duties of love. The third, which holdeth forth the ſpecial mean of attaining to the former two, is, that they ſhould adorn themſelves with a mean eſteem of themſelves: and this the Apoſtle preſſeth by two arguments; The one is, that the Lord oppoſeth himſelf to them that lift up themſelves. And the other is, that he giveth his favour and grace to them that abaſe themſelves. Hence Learn, 1. It is the duty of the Lord's People, to be ſubject to their Rulers whom he hath ſet over them in his Church, by ſubmitting to the duties which they preſſe upon them from the Word, Heb. 13.22. and to the cenſures they inflict according to the Word, 2 Cor. 2.9. by affording them ſome means of outward ſubſiſtance, Gal. 6.6. and by giving ſome reſpect to their perſons, becauſe of their Office, 1 Cor. 4.1. in reſpect whereof, they are lifted up by the Lord above his People, as the word here ſignifies: for, the ſubſtance of the duty of the flock to their Church Officers, is here by the Apoſtle comprehended in this one word, Be ſubject. 2. Whether the Members of the Church be younger or elder in years, they ſhould, in reference to their Overſeers, reſemble that diſpoſition and carriage, which beſeemeth young ones toward the elder, in their earneſt deſire of the Word, and means of ſalvation adminiſtred by them, chap. 2.3. by depending upon them, as inſtruments, for counſel in their difficult caſes, Mal. 2.7. calling for their help and aſſiſtance under their croſſes, Jam. 5.14. and by their meek ſubmiſſion to cenſures from them, Heb. 13.17. for, it is mainly in reſpect of the reſemblance that ſhould be betwixt the diſpoſition of the Flock in reference to their Paſtors and Overſeers, and that of Children toward their Parents, or ſuch as have the charge of them, that the Apoſtle thus deſigneth them; Ye younger be ſubject to the elder. 3. The obligation of the Lord's People to their duty toward their Overſeers, is no leſſe ſtrait, than that of their Overſeers to their duty toward them, and therefore their hazard in neglecting their duty can be no leſſe than theirs: for, the Apoſtle beareth in their duty upon them toward their Overſeers, by ſuch a word as importeth an equality in the ſtrictneſſe of the tye, Likewiſe ye younger be ſubject to the elder. 4. There is a mutual ſubjection due by every one of the Lord's People toward another, which conſiſts in their condeſcendency to reprove one another in love, for their faults, Lev. 19.17. their inſtructing and admoniſhing one another concerning their duty, Col. 3.16. in their taking well with reproofs and admonitions one from another, Pſal. 141.5. and in their ſtooping to all the duties of charity one toward another, Gal. 5.—13. and the like. All which is comprehended in this ſecond direction given to the Members of the Church, in reference to their fellow-members; Yea, all of you be ſubject one to another. 5. However men appointed for deſtruction, do glory in their pride and violence, wherewith they think themſelves adorned, Pſal. 73.6. 18, 19. Yet the grace of humility, whereby a Chriſtian hath a mean eſteem of himſelf, flowing from the ſenſe of his own ſinfulneſſe, 1 Cor. 15.9. and of the undeſerved goodneſſe of God, 2 Sam. 7.18, 20 whereby he is inclined to prefer others to himſelf, Rom. 12.10. not deſiring more eſteem from others than God alloweth him to have, 1 Cor. 3.5. and 4.6. and taketh well with all chaſtiſements from God as leſſe than his deſerving, Ezr. 9.13. is the prime ornament of Chriſtians, which they ſhould tye about them, and delight to wear, as the word here ſignifies, and be no leſſe aſhamed to appear without, than without their clothing; Be clothed with humility. 6. There can be no right diſcharge of any duty that the Lord's People owe to Superiours, inferiours, or equals, until they get from God that humble frame of ſpirit, formerly deſcribed: for, this exhortation may be taken for a mean of attaining to the former duties; And be clothed with humility. 7. Although the Lord may ſuffer proud ſinners to proſper in their ſins for a time, Pſal. 73.4, 5. Yet he doth ſtill ſtand in battel array (as the word here tranſlated, to reſiſt, ſignifieth) againſt them, and will take his fitteſt opportunity to bear down all that live in that ſin of pride, which doth manifeſt it ſelf in the ſlighting of the ſtudy of reconciliation with God through Chriſt, Pſal. 10.4. the neglect of clear duties preſt by the Word, Neh. 9.16, 17, 29. and in unthankfulneſſe to God for his mercies, 2 Chron. 32.25, 26. The conſideration of which oppoſition from God, ſhould make the ſtudy of humility, lovely; and pride, hateful to the Lord's People, as they would not have God for their party: for, this is a reaſon to preſſe humility, God reſiſteth the proud. 8. The ſweet proofs of God's favour, and the increaſe of the graces of his Spirit, is that which every humble ſinner may expect, which ſhould commend the grace of humilitie to them, and make them ſtudy the exerciſe of it: for, both theſe are comprehended in this ſecond argument, preſſing them to put on this ornament, God giveth grace to the humble.
Verſ. 6. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time.
The Apoſtle doth here again urge his former exhortation to the ſtudy of humility, eſpecially under the croſſe, by two further arguments, The one taken from the omnipotency of God, which is able to cruſh the proud, and carry the humble through all their ſtraits. The other from the certain…y of the humble perſon's deliverance, which is promiſed in the ſeaſon fitteſt for it. Hence Learn, 1. Humility is a leſſon ſo hard to be learned, that Chriſt's Miniſters had need to preſſe the ſame frequently upon his People, and ſtudy many arguments to bear it in upon them: for, the Apoſtle, having in the former verſe, by very ſtrong reaſons, perſwaded them to clothe themſelves with that ornament, he doth here again by other arguments, preſſe the ſame in ſubſtance; Humble your ſelves under the mighty hand of God, &c. 2. The conſideration of the mighty power of God, which is ſufficiently able to protect and bear through all his Followers, Joh. 10.28. and to find out, and puniſh all that oppoſe him, or them, Pſal. 21.8, 9. ſhould move the Lord's people humbly to ſubmit to their duty, and to the hardeſt diſpenſation in following thereof: for, his Almighty Power, here ſignified by his Hand, is mentioned as a further reaſon of his Peoples humbling of themſelves; Humble your ſelves therefore under the mighty hand of God. 3. Although the Lord's People who have attained to ſome approven meaſure of the exerciſe of this grace of humility, under their ſtraits, may not expect a preſent deliverance out of them, Hab. 2.1, 3. Yet their delivery is made ſure for them, and they are certified by his faithfull Word, that they ſhall be carried through till they meet with it: for, though he do not promiſe here to the humble, that they ſhall be preſently exalted, Yet he maketh them ſure of this, that if they humble themſelves under his mighty hand, they ſhall be exalted. 4. The deliverance of the Lord's humble People cometh alwayes to them in the fitteſt time, which is, when the Lord hath perfected his work intended by their affliction, Iſa. 10.12. particularly when they are brought to that meaſure of humiliation, to which by their ſtraits the Lord intends to bring them, Lev. 26.41. when they are prepared by their ſtraits to put a due price upon a delivery, Pſal. 102.13, 14. and when the cup of their enemies iniquity is full, Gen. 15.16, for, this word ſignifieth both the opportunity fixed, and fitteſt for the exaltation of the humble, He ſhall exalt you in due time.
Verſ. 7. Caſting all your care upon him, for he careth for you.
The fourth direction, which is brought in as a ſpecial mean of attaining to the former, is, that Believers ſhould by faith commit unto the Lord their thorow-bearing in their duty, the event thereof, and all their anxiety about theſe; and that becauſe the Lord's loving providence doth not ſuffer him to neglect them, or any of their concernments. Hence Learn, 1. The Children of the Lord are ſubject to much ſinfull anxiety in following of their duty; which appeareth when they are hindered from their duty, by looking more to their own weakneſſe, and the difficulties in the way of duty, than to the ſufficiency promiſed by him that calleth them to it, Exod. 3.11. or when they are diſcouraged in their duty by the apprehenſion of probable hazards in the way of it, Iſa. 51.12, 13. of which evil the Spirit of the Lord would have them ſenſible, while he findeth it neceſſary thus to exhort them; Caſting all your care on him. 2. Although it be moſt commendable in Chriſtians, to entertain ſuch a care of diſcharging their duty aright, and of eſchewing what may provoke the Lord in their way of going about it, as ſtirreth them up to much diligence, and employing of Jeſus Chriſt, 2 Cor. 7.11. Yet ſuch a care, whether anent the manner of their going about their duty, or the ſucceſſe and event thereof, as doth diſtract their heart in duty, and indiſpoſe them for it, is ſinful, and to be ſhaken off by all that would diſcharge their duty acceptably: for, ſo doth the Apoſtle here direct, Caſting all your care upon him. 3. The way to be liberated of anxiety and heart-dividing cares, which indiſpoſe for duty, is, by prayer to commend the ſucceſſe and event of our duty, and our thorow-bearing therein to the Lord, Philip. 4.6. and by faith to commit both to him, Prov. 16.3. for, this is here the direction of the Spirit of the Lord for attaining to freedom from ſinfull anxiety, Caſting all your care upon him. 4. The Lord alloweth his Children to caſt upon him all their anxieties, both ſuch as they have about their ſouls and matters of higheſt concernment, and thoſe about their bodies, and leſſer matters; how ſmall ſoever the thing be where-about their heart becometh anxious, he alloweth them to commit the ſame to him; for, he knoweth that a very ſmall matter is ready to occaſion much vexation of ſpirit to his own, Jona. 4.8. Therefore doth he thus direct them, to caſt all their care upon him. 5. It is not only the priviledge of Believers that they may disburden themſelves of their diſtruſtful heart-dividing cares, by caſting them over upon the Lord; but it is alſo the very great deſire of our God, that we ſhould not ſink under the inſupportable burden of our own needleſſe cares and fears; Yea, it is his peremptory command, to put theſe off our ſelves upon him, which his People may not diſobey, except they would incur his diſpleaſure, and deſtroy themſelves: for, this hath the force of a command, Caſting all your care upon him. 6. As no duty can be rightly diſcharged by us while the Lord is not truſted with our thorow-bearing in it, and with the event and ſucceſſe thereof, or, while the heart is diſtracted with misbelieving anxiety about theſe; So the truſting of God with theſe, is the beſt way to come ſpeed in every duty: for, the Apoſtle, having exhorted before to duties toward their Overſeers, to one another, and to God, he brings in this as a mean of attaining to all theſe, without which none of them could be attained unto, Caſting all your care upon him. 7. Miſbelieving anxiety, whereby Chriſtians break themſelves with the burden of theſe cares, which God requireth to be caſt upon him, is one of the greateſt ſigns of pride in the world; and to truſt God with the weight of theſe in following our duty, is a prime evidence of true humility: for, this is brought in as a ſpecial way how they ſhould prove themſelves to be humbled under God's mighty hand, and as that without which they could not but declare their pride; as both the conſtruction of the words, and their connexion with the former, do import; Humble your ſelves, &c. caſting all your care upon him. 8. Although the Lord be altogether free of ſuch paſſions, as care, ſorrow, and the like, which are in men, Numb. 23.19. Yet thoſe of his People that caſt their care upon him, ſhall find no leſſe proofs of his love, both in warding off hazards, ſo far as is neceſſary, and providing every thing needful for them, than if he were as ſolicitous for their wel-being as they can be for themſelves; the conſideration whereof, ſhould liberate their hearts of their diſtruſtful cares: for, this is here aſſerted, as a reaſon inforcing the fourth direction, He careth for you. 9. While the Lord's People take upon themſelves the weight of their matters, and have their hearts diſtracted with cares about their thorow-bearing in, and the event of, their duties, they do not then believe the fatherly providence of God watching over them for their good, the faith whereof could not but baniſh their anxieties: as is imported in the connexion of this reaſon with the direction, Caſting all your care upon him, for he careth for you.
Verſ. 8. Be ſober, be vigilant: becauſe your adverſary the Devil, as a roaring Lion walketh about ſeeking whom he may devour.
The fifth direction is, That Chriſtians ſhould prepare themſelves for the ſpiritual warfare againſt their great enemy, Satan. And for this end he ſheweth what frame of ſpirit and carriage, becometh a Souldier of Chriſt, in two directions, preparatory to this warfare. The one is, That they ſhould meddle ſparingly with the delights of this preſent life. The other is, That they ſhould ſtill be upon their watch, leſt they be ſurpriſed by their ſpiritual enemies, and to move them hereunto, he deſcribeth their prime enemy, Satan, from his great enimity, unwearied activity, and inſatiable cruelty, as ſo many arguments to ſobriety and vigilancy. Hence Learn, 1. They that are moſt conſcionable in their duty, and have come neareſt to the right manner of going about it, have reaſon to make them for the hotteſt battel, and foreſt aſſaults from Satan, to hinder or diſcourage them therein: for, the Apoſtle (having directed the Flock of Chriſt in the former words, to their ſeveral duties, and to the right manner of going about them, with humility and confidence,) doth here exhort them to prepare for a battel in that way, and for this end thus inſtructeth them for it, Be ſober, be vigilant: becauſe your adverſary &c. 2. Every one that would be a good Souldier in this holy War againſt Satan, muſt labour for a ſober frame of ſpirit, whereby Chriſtians eſteem meanly of their own abilities, Rom. 12.3. they keep down the kything of their paſſions againſt thoſe that injure them, Act. 26.25. and meddle ſparingly, even with lawful delights, the exceſſe whereof becomes fewel to Satan's temptations, and overchargeth the heart, ſo as it cannot foreſee, and guard againſt hazard from him, Luk. 21.34. for, this is the firſt preparatory direction given to Souldiers in this ſpiritual warfare, Be ſober. 3. Holy watchfulneſſe, whereby a Chriſtian forecaſteth hazards, and guardeth againſt them, is alſo required in a Chriſtian Warriour, without which he cannot but be ſurpriſed, and made a ſlave to his adverſary the Devil: for, to prepare Believers for this battel, the Apoſtle gives this ſecond direction, Be vigilant. 4. Satan is ſuch an enemy as in oppoſing the Lord's People, pleadeth Law and Equity upon his ſide, and by Law would carry his point againſt all that are come of Adam, were it not Chriſt hath freed Law-breakers, who believe in him, from the curſe of the Law, Gal. 3.13. for, this ſtile of Satan's, Your adverſary, imports, an adverſary in ſome ſuit of Law. 5. Of all the enemies of the People of God, whereof they have many both within, 1 Pet. 2.11. and without, Pſal. 3.1. Satan is the chief, acting in, and by all the reſt, and far exceeding them all in power and policy, and therefore to be eſpecially watched againſt and oppoſed: for, he is here called, That adverſary the Devil. 6. Satan watcheth all poſſible advantages of prevailing againſt the Children of the Lord by his temptations, compaſſing them round about, that he may eſpy where they are weakeſt, or leaſt afraid of hazard, that there he may aſſault them: for, he is an adverſary that goeth about. 7. There is no outwearying of Satan in this warfare, by never ſo much oppoſition or frequent diſappointments, he is ſtill in action againſt the Lord's People, which ſhould provoke them to conſtant watchfulneſſe and imployment of Jeſus Chriſt for ſtrength againſt him: for, his conſtant activity is here ſet forth by a word in the preſent time, as a motive to ſobriety and vigilancy, Your adverſary goeth about. 8. Satan is a very powerful enemy and a terrible, and ſo cruel, that no leſſe than the utter deſtruction of ſouls can ſatisfie him: for, he is here deſcribed by the ſimilitude of one of the moſt powerful, terrible, and crueleſt of beaſts, A roaring Lion ſeeking whom he may devour. 9. All the activity, power, terror, and cruelty of the Devil, ſhould be ſo far from diſcouraging the Lord's People in the battel againſt him, that the conſideration thereof ſhould animate and hearten them to the ſame, conſidering that he is an enemy ſpoiled by Jeſus Chriſt, Col. 2.15. that there is more power to be imployed for Believers than is againſt them, 2 King. 6.16. and that victory over Satan is ſure, and near to all Beleivers, Rom. 16.20. for, as an argument to ſobriety, vigilancy, and the exerciſe of other graces and duties, formerly preſſed upon Believers their adverſary is thus deſcribed, he goeth about like a roaring Lion ſeeking whom be may devour.
Verſ. 9. Whom reſiſt ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your Brethren that are in the world.
Here is the ſixth and laſt direction, wherein the Apoſtle preſſeth the great duty of ſpiritual Warriours, to wit, reſiſtance of their great enemy, Satan; and withall, holds forth the right way of maintaining that holy warfare againſt him, which is, by conſtant adhering to the truths of the Goſpel, and reſting by faith upon the promiſes thereof, notwithſtanding of all afflictions in that way; to which the Apoſtle giveth this encouragement, That they had all the reſt of the Lord's People in the world for their fellow-ſouldiers, each of them filling up their own meaſure of hardſhip in this battel. Hence Learn, 1. Although the power and policy of our ſpiritual adverſary be exceeding great, as was ſhown from the former verſe; yet none of Chriſt's Souldiers muſt think of flying from him, or yeelding to him in the leaſt, But muſt make them for a ſtout and peremptory reſiſtance of him in all his temptations; conſidering, that the more place be yeelded unto him, he tyrannizeth the more, Mat. 12.49, &c. and the more ſtoutly he be oppoſed, the more ground he loſeth, Jam. 4.7. for, this is the order which Chriſt's Souldiers have received from their General Jeſus Chriſt, concerning Satan and his temptations, Whom reſiſt, &c. 2. The principal mean whereby Believers beat back Satan and his temptations, is their conſtant adhering to the truth of the Goſpel, whatever they may ſuffer for their ſo doing, and their maintaining of their intereſt in Chriſt and the promiſes; both which are comprehended in this direction, holding forth the right manner of oppoſing Satan, Whom reſiſt ſtedfaſt in the faith. 3. The ſtrongeſt of Satan's temptations, are conveyed to the Godly through afflictions, under which his temptations are ordinarily moſt prevalent with them, to make them quit the Truth, or their duty, or elſe to ding them from their confidence in adhering to theſe: Therefore the Apoſtle, giving an encouragement to oppoſe Satan's temptations, he ſuiteth the ſame for an afflicted condition, importing, that through affliction the greateſt temptations are ordinarily conveyed to the Godly, Whom reſiſt, &c. knowing that the ſame afflictions are accompliſhed in your Brethren. 4. It is an ordinary and ſtrong temptation which Satan ſuggeſts to the hearts of the Godly, That they are ſingular, and matchleſſe in their ſufferings; that ſo he may make them queſtion their Fathers affection, and put themſelves out of the number of his Children, becauſe of their afflictions: for, this is the temptation which the Apoſtle mainly guards the hearts of ſufferers againſt, while he ſaith, Knowing that the ſame afflictions are accompliſhed in your Brethren that are in the world. 5. It ought to be a great encouragement to ſufferers, in that battel againſt their temptations which accompany their afflictions, to conſider, that their lot is no harder than the reſt of the Saints of God through the world, from whom they may expect ſympathy, and the help of their prayers: for, this is here given as an encouragement to the battel againſt Satan's temptations, notwithſtanding of afflictions in the way of their duty, That the ſame afflictions were accompliſhed in their Brethren that are in the world.
Verſ. 10. But the God of all grace, who hath called us into his eternal glory by Chriſt Jeſus, after that ye have ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, ſettle you.
Followeth the laſt part of the Chapter, which is the Concluſion of the whole Epiſtle, containing ſeveral articles. In the firſt, the Apoſtle betakes himſelf to God by prayer for theſe ſuffering Chriſtians, that the begun work of grace in them might be carried on to perfection; and for that end, that they might be eſtabliſhed in what they had already attained, that their ſpiritual ſtrength for all their duties and difficulties, might be renewed and increaſed, and their union with Chriſt the foundation made more and more firm (which is the ſignification of theſe ſeveral expreſſions in the Apoſtle's petition) and for the ſtrengthening of his faith, and theirs: concerning the hearing of this prayer he takes hold of the alſufficiency of grace which is in God, and makes uſe of the ſweet proof thereof, which they had already received in the Lord's calling of them by the Goſpel to the poſſeſſion of his everlaſting bleſſedneſſe through the Mediatour, after they had wreſtled a little while through a few difficulties in the way to it. Hence Learn, 1. The Miniſters of Chriſt ought not to ſatisfie themſelves with the preſſing of pertinent duties upon the Lord's People, and holding forth fitting encouragements to be made uſe of by them, that thereby people may come to the knowledge and approbation of their doctrine; but they muſt alſo by prayer and faith put over upon the Lord to work in the people what they have preſſed, and muſt go before them to the Fountain of furniture, that ſo the people may apprehend a neceſſity of divine influence to concur with mens beſt gifts in order to their profiting, without which neither Miniſters pains, nor peoples reſolutions or endeavours, can have ſucceſſe, Rom. 9.…6. for, ſo doth the Apoſtle here put over upon the Lord by prayer to work in the people that which was his main ſcope in preaching and writing to them, But the God of all grace, &c. make you perfect, &c. 2. It may be a great comfort to the Lord's People, and encouragement in their duty, when the Lord ſends them ſuch Meſſengers, as have not only ability to clear their duty, and hold forth their encouragements to them, but ſuch as have alſo skill of wreſtling in prayer with God for them, to draw down the bleſſing upon their doctrine, and by their practice of that duty of prayer before the Lord's People, to direct them in the right manner of going about it: for, this may be taken for a ſweeet encouragement to them to ſtudy the duties he had preſt upon them, that they had the Apoſtle, ſo earneſt and skilful a wreſtler with God for them, putting up, as it were, in their hearing ſuch pertinent petitions on their behalf, and making uſe of ſuch ſtrong grounds of confidence, as was fitting for the ſtrengthening of their faith and his, that he ſhould be heard, The God of all grace, who hath called us to his eternal glory by Jeſus Chriſt, after ye have ſuffered a while, make you perfect, &c. 3. Even thoſe of the Lord's People, who are furtheſt advanced in grace, are far ſhort of that meaſure of perfection which is attainable; they are oftentimes like a member out of joynt, (as the firſt expreſſion here in the Apoſtle's prayer ſignifies) both in regard of their own inward diſtempers, Pſal. 22.14. and of their diviſions among themſelves; for healing whereof, Paul uſeth the ſame word in his exhortation to the Corinthians, 2 Ep. 13.11. they are not ſo hardened againſt, nor reſolute as they ought to be to meet with further difficulties, as the next expreſſion in his prayer imports; They are far from that vigour, and ability for their duties and croſſes, and from that cloſe adherence to Chriſt the Foundation-ſtone, (as the two laſt expreſſions import) that they might be at: Of all which defects, every one that deſires to thrive in grace, would labour to be ſenſible, that ſo they may be humble, and ſtirred up to greater progreſſe: for which cauſe, the Apoſtle maketh uſe of ſuch expreſſions in his petitions, as might repreſent to the minds of the people (of whoſe progreſſe he had ſpoken much before) their ſeveral defects, The God of all grace make you perfect, ſtabliſh, ſtrengthen, ſettle you. 4. It ought to be the great aim and deſign of Miniſters, in all their labours with God, and with the people, That thoſe who have attained to ſome good meaſure of grace, may not reſt ſatisfied with the ſame, But may be ſtirred up to aim at progreſſe and perfection therein: and for that end may have their inward diſtempers and mutual diviſions healed, as a broken member is ſet in joynt again, that they may be made able for their duties, and hardened againſt their trials; and that they may be better built upon the Foundation Chriſt, by a more hearty imbracing of his offered Grace, and firm adherance to his Truth: for, theſe are the things which the Apoſtle hath aimed at in his writing this Epiſtle to theſe perſecuted Hebrews, and in his prayer to God for them, as is clear by the ſignification of the words in the Original, The God of all grace make you perfect, ſtabliſh, ſtrengthen, ſettle you. 5. There is in God an Alſufficiency of every grace, and withall, a ſtrong propenſion to communicate the ſame freely to unworthy ſinners, the conſideration whereof ſhould hearten both Miniſters and People to pray for, and expect a more plentiful meaſure thereof, than what they have already received: for, this firſt ground of confidence, which the Apoſtle makes uſe of, to ſtrengthen his own and the peoples faith for obtaining of what he ſeeks here, includeth both the abundance of grace that is in God, and his gracious inclination to communicate the ſame freely; in both which reſpects he is here called, The God of all grace. 6. Whether the Lord's People conſider that woful caſe out of which they are called by the Goſpel, Col. 1.13. or that bleſſed ſtate to which they are called, 1 Cor. 1.9. they may take his calling of them for a ſure ground to their faith (if ſo be they have conſented to his call) concerning his willingneſſe to give them every thing neceſſary for their perſeverance, till they come to the poſſeſſion of what he hath called them to: for, this is a ſecond ground of confidence which the Apoſtle makes uſe of to obtain what he ſeeks, hereby teaching the people to make uſe of the ſame, That God had called them unto his eternal glory. 7. The bleſſedneſſe which the Goſpel calleth ſinners to poſſeſſe, is ſuch, as they that obey the Call, can never be put from the poſſeſſion of it; Yea, it is of the ſame kind with that which the Lord himſelf liveth in, glorious for ever, So that they ſhare with Him of his own bleſſedneſſe, ſo far as they are capable, Joh. 17.22. for, that bleſſedneſſe whereunto ſinners are called by the Goſpel, is here called, His eternal glory. 8. It is by Jeſus Chriſt the Mediatour, that ſinners are called to the poſſeſſion of this eternal glory; He by his bloud hath purchaſed it for them, Eph. 1.14. by His Word and Spirit doth clear to them the way to it, 2 Tim. 1.10. Yea, He himſelf is the way, and quickeneth His Redeemed Ones to walk in it, Job. 14.6. for, we are called to his eternal glory by Jeſus Chriſt. 9. The way to eternal glory lieth through ſufferings, ſo that none have ground to expect it any other way: for, this clauſe, after ye have ſuffered, may be knit to the words going before, who hath called us into his eternal glory by Jeſus Chriſt, after ye have ſuffered. 10. Thoſe who get grace to adventure upon ſufferings for Chriſt and His Truth, with the ſmall meaſure of …rength and grace which they have already attained, may expect a further degree of perfection, and a greater meaſure of ſtrength, and ſtability, after they have ſuffered a while: the Lord makes trials diſcover to his People the weakneſſe of his grace in them, and that diſcovery, to chaſe them to himſelf, who loveth to let out liberally upon ſufferers, chap. 4.14. for, this clauſe may be alſo knit with the following petitions, After ye have ſuffered a while, make you perfect, &c. 11. Even the hardeſt of the Lord's Peoples ſufferings are of ſmall weight, being compared with the reward, 2 Cor. 4.17. and of ſhort continuance, being compared with eternity, 2 Pet. 3.8. the conſideration whereof may hearten the Lord's People under them all: for, in both theſe reſpects may this encouragement be underſtood, that they are but for a while, or, a very little.
Verſ. 11. To Him be glory and dominion for ever and ever. Amen.
The next article of the Concluſion of the Epiſtle, coutaineth a ſong of praiſe to God; wherein the Apoſtle acknowledgeth Him worthy to be glorified and obeyed by all, as their Soveraign Lord unto all eternity; and by his ſo doing, expreſſeth his faith of being heard in his former petitions, that ſo the people for whom he prayed might with the like confidence joyn with him in the ſong. Hence Learn, 1. Chriſt's Miniſters ſhould carry a praiſing diſpoſition in their hearts all-along their work, and be ready frequently to break forth in ſome expreſſions thereof before the Lord's People, eſpecially in a ſuffering time: for, the Apoſtle raiſed one long of praiſe at the beginning of this Epiſtle, chap. 1. ver. 3. another, chap. 4.11. and here in the Concluſion takes it up again, To Him be glory and dominion for ever and ever. 2. While the Lords People are praying for a further meaſure of his grace, they ſhould joyn praiſe therewith, acknowledging Him to be glorious in Himſelf, and worthy of all glory from others, to have dominion over all, and wiſhing that His glory may be ſeen and acknowledged, and His dominion ſubmitted unto, in teſtimony of their thankfulneſſe for that meaſure of His grace which they have already received, and of their confidence grounded upon their knowledge of His gracious Nature, and their former experience of His Grace already beſtowed upon them: for, upon theſe grounds, the Apoſtle, having prayed for the Peoples perſeverance, ſtability and perfection, doth here praiſe, and lead them ſo to do: To Him be glory and dominion for ever and ever. 3. When ever the Lords People ſee aright how gracious the Lord is, and hath manifeſted Himſelf to be, in the offers of his Grace to them in the Goſpel, they cannot but have their hearts raiſed to glorifie Him, and to wiſh that many might be ſubject to Him: for, the Apoſtle, having ſet forth the Lord, as the God of all Grace, who had graciouſly called ſinners to partake of his own eternal glory, doth now break forth in praiſe, as that wherein all, that were ſenſible of what he had ſaid, could not but joyn with him; To Him be glory and dominion for ever and ever. 4. Where there is a real and kindly deſire of aſcribing glory and dominion to the Lord, it will extend it ſelf beyond all time and ages, even toward the length of eternity; conſidering, that His love, and the proofs thereof, will follow His own that length; and that His excellency, and the worth of His favours beſtowed upon His People are ſuch, as unto all eternity they will not be able ſufficiently to acknowledge; and therefore will deſire that Glory and Dominion may be given to Him for ever and ever. 5. While we aſcribe glory and dominion to the Lord, there ſhould be in our hearts ſtrong deſires, that His glory may be known and acknowledged, His dominion enlarged and ſubmitted unto, and much confidence that it ſhall be ſo, He having engaged his faithfulneſſe for that effect, Iſa. 45.23. for, this word wherewith both prayer and praiſe uſeth to be cloſed, ſignifies both deſire and confidence, Amen.
Verſ. 12. By Silvanus a faithful Brother unto you (as I ſuppoſe) I have written briefly, exhorting, and teſtifying, that this is the true Grace of God wherein ye ſtand.
The third article of the Concluſion of this Epiſtle, containeth two branches. In the firſt, the Apoſtle commendeth the Bearer of the Epiſtle (who was to explain and apply the purpoſe of it to them, he being a publick Miniſter, 2 Cor. 1.19.) from his fidelity and near relation to himſelf and them, as he had good ground in charity to judge of him. In the next, he commendeth the Epiſtle it ſelf, 1. from the ſhortneſſe of it: and 2. from the ſweet ſcope thereof, which was to ſtir them up to their duty, and to bear witneſſe to the Doctrine of God's Free-grace, whereunto they did adhere. Hence Learn, 1. Though ſaving Truth ſhould be heartily embraced, who ever they be that carry it, Philip. 1.15, 18. Yet it contributes for the better acceptance thereof, that thoſe who deliver it, deſerve and have a good eſteem amongſt thoſe to whom it is delivered, and be looked upon by them as having a ſpecial reſpect to their good: for, to make thi… Epiſtle the more acceptable to thoſe to whom it was firſ… directed, the Apoſtle commendeth him that carried it, and was to open it up unto them, as one faithfull in his Office, and loving toward them, By Silvanus a faithf…ll Brother unto you. 2. It becomes thoſe who are of longer ſtanding and more eminent gifts in the Miniſtery, to be ſo far from undervaluing or ſlighting thoſe who are of ſhorter ſtanding and meaner gifts, that they ought to gain to them all the reſpect and eſteem they can, among the Lord's people, for the Meſſage-ſake which they carry: for, this Apoſtle, being among the firſt of thoſe that Chriſt called immediately to the ſervice of the Goſpel, and eminently honoured by him, to be a Pen-man of Scripture, doth here commend Silvanus (of whom there was no mention in Chriſt's dayes, and who was only an ordinary Miniſter, called to expound the written Word) as if he had been in all reſpects his equal, By Silvanus a faithful Brother. 3. It is the great commendation of a Miniſter of Chriſt, that he be faithful in his Maſter's ſervice, by improving his talents, whether moe or fewer, for His glory, Mat. 25.21, 23. and that he have a brotherly affection toward his fellow-labourers, expreſſing the ſame by working to their hands in the work of the Goſpel, Col. 4.11. and to the people, by a humble and affectionate care of their good, as if they were his brethren, Philip. 4.1. for, this is the commendation of Silvanus, A faithful Brother to you. 4. It is neither ſafe to withhold our teſtimony concerning the fidelity of others, when we have grounds for charity, that they do deſerve it, nor to be poſitive and ſuperlative in commending of any, as if we were infallibly perſwaded of their faithfulneſſe: for, the Apoſtle giveth this commendation to Silvanus of his faithfulneſſe, with ſuch an adjection as ſignifies a judgment of charity concerning him, which the Apoſtle had gathered by ſeveral probable grounds and reaſons; and yet the expreſſion doth import an inferiour degree of certainty, to that which he had concerning his own eſtate and fidelity in his Calling, Rom. 8.38. 1 Tim. 1.12. By Silvanus a faithful Brother, as I ſuppoſe. 5. It is a neceſſary favour to the Church and People of God, to have the mind of God given unto them in writing, to be a ſtanding Rule for trial of every thing that is pretended to be His mind, Iſa. 8.20. to help their frail memories the better to remember His Truth, Iſa. 30.8. to prevent miſtakes among His People concerning His mind, which would far more readily ariſe, if it had been only delivered in ſo tranſient a way as Satan's oracles are; and that His People, when they have not occaſion to hear His Mind preached or ſpoken by others, may have it with them to read and meditate upon, Act. 8.28. for, though this Apoſtle, and others, had preached the ſubſtance of … Doctrine, contained in this Epiſtle, to theſe ſame perſons to whom it is directed, Act. 2. 1 Pet. 1.—25. and though they had Silvanus, a man able to preach the Goſpel, coming to them, Yet the Spirit of the Lord finds it neceſſary to write his mind to them, By Silvanus, &c. I have written unto you. 6. It is a commendable thing in Chriſt's Servants, and a ſpecial gift of God's to them, to be able to deliver much of the Lords Mind to His People in a few words, providing it be with plainneſs of ſpeech, So will people be the more able to comprehend in their judgment, and retain in their memory, what is delivered to them: for, the Apoſtle commends this Epiſtle, which hath in it the heads of all ſaving Truths, delivered in much plainneſſe of ſpeech, from the ſhortneſſe of it; I have written unto you briefly. 7. It is neceſſary for Chriſts Miniſters to make uſe of ſeveral ſtrains of Doctrine, in dealing with people, ſometimes to exhort them, and that with much earneſtneſſe and vehemency to their duty, ſometimes to comfort them againſt diſcouragements in the way of their duty; both which are in the ſignification of the firſt word Exhorting: at other times again, to bear witneſſe to the Truths they deliver, as a thing themſelves know experimentally, and believe to be the Truth of God, Joh. 3.11. confirming the ſame from other places of Scripture, Act. 26.22. and 28.23. and teſtifying againſt them that reject or diſobey the ſame, Deut. 8. 19. according to the ſignification of the next word, teſtifying: by both which the Apoſtle holdeth forth his ſeveral ſtrains of dealing with the people, eſpecially in this Epiſtle, and theſe as a patern to Miniſters, Exhorting and teſtifying. 8. The ſum of the Goſpel, and of all right preaching thereof, is, To make offer unto ſinners of the rich and free grace of God, for pardoning, ſanctifying, and ſaving of them, to ſtir them up to imbrace that offer, and having embraced it, to ſtudy the exerciſe of grace, and walking like gracious perſons, in the obedience of that Doctrine▪ for here, the Apoſtle giveth the ſum and ſcope of this Epiſtle, which is the ſame with that of the whole Word, To exhort and teſtifie that this is the true grace of God. 9. The Doctrine of the Goſpel wi… deceive none that receive it, they will find the Lord as gracious, and his wayes as ſweet as the Goſpel affirms: for, it is the true grace of God. 10. Even thoſe who have made good progreſſe in grace, and are for the preſent fixed in their adherance to the Truth, are in hazard to be ſhaken by temptations, and made to queſtion the truth of the Goſpel, and the reality of the gracious offers made therein; as is imported in this, that the Spirit of the Lord findeth it neceſſary to put the Apoſtle upon writing an Epiſtle to ſuch, for exhorting and teſtifying, that is was the true grace of God wherein they did ſtand.
Verſ. 13. The Church that is at Babylon elected together with you, ſaluteth you, and ſo doth Marcus my ſon.
Here is the fourth article of the Concluſion of this Epiſtle, wherein the Apoſtle delivers ſalutations to the ſcattered Jews; 1. From thoſe Chriſtians at Babylon, whom the Lord had choſen out of the world, to be a Church to himſelf, and to ſhare with others of His People in ſpiritual and eternal mercies. This Church at Babylon ſeems to have been made up of the poſterity of thoſe Jews, who ſtayed there after the expiring of the ſeventy years captivity, whom this Apoſtle, being a Miniſter of the Circumciſion, Gal. 2.7. hath gone to viſit, and planted in a viſible Church. And next he delivers commendations from Mark, who was a publick Miniſter of the Goſpel, Col. 4.10, 11. and being one of this Apoſtle's old acquaintance, Act. 12.12. hath been inſtructed by him in the Goſpel, for which he is here called his ſon, as Timothy is called Paul's for the ſame reaſon, 1 Tim. 1.2. Hence Learn, 1. It is the duty of the Lord's People (eſpecially in a ſuffering time) though never ſo far diſtant in place, to love and remember one another as if they were preſent, and embracing one another, as the word of ſaluting in the Original imports, to ſignifie their deſires to know one anothers condition, their ſympathy with one anothers ſuffering, and joy for one anothers welfare: all which is imported in the ſalutation common among the Hebrews, 1 Sam. 25.25. 1 Chron. 18.10. And it is likewiſe the duty of thoſe who are intruſted with the carrying of ſuch ſalutations, to make conſcience of the delivery of them: for, the Church at Babylon remembereth their diſperſed Countrymen, and deſireth the Apoſtle to ſignifie the ſame to them, who doth it here accordingly: The Church which is at Babylon ſaluteth you. 2. The Lord who reigneth in the midſt of His enemies, Pſal. 110.2. can erect and keep up a Church to himſelf, even in thoſe places of the world where His enemies are permitted to have all the external power in their hand: for, He hath here a Church at Babylon, where we never read that the civil-power was imployed for Him. 3. The Lord hath many deſigns of providence, which will not appear for a long time after He hath begun to work in order to the execution of them: for, now it appears that when the Jews were carried captive to Babylon, the Lord hath had a deſign to have a Goſpel-church erected there before they ſhould all come back again, as is clear by comparing Acts 15.18. with this, that there is a Church at Babylon. 4. The Lord can make the ſinful failings of His People, ſubſervient to His gracious purpoſes, and yet be holy in all His wayes: for, the ſinfull ſtay of ſome of the Jews in Babylon when they had a call and opportunity to return in Cyrus's time, is made to ſerve the accompliſhment of this holy purpoſe of God, …anent the having of a viſible Goſpel-Church at Babylon. 5. The conſtancy of ſome of the Lords People, who are under the power of wicked men, and the appearance of the grace of Chriſt in them, eſpecially their love, and ſympathy with the reſt of His People, ought to move others to conſtancy under their ſufferings, and make them confident of the ſame thorow-bearing ſtrength: for, that the Apoſtle may encourage theſe ſuffering-Believers, to whom he writeth, he ſendeth them here commendations from their Bretheen in Babylon, in teſtimony of their love to, and ſympathy with them; The Church which is at Babylon ſaluteth you. 6. No journey never ſo long or hazardous ought to be ſhunned by any Servant of Chriſt, to do ſervice to Him, who hath engaged Himſelf to be with them go whither they will, Mat. 28.20. In the faith whereof, Peter hath undertaken this long and hazardous journey from Judea to Babylon, from whence he ſendeth this Epiſtle to the reſt of the Chriſtian Jews. 7. Becauſe all the Members of the viſible Church are choſen out of the world, to profeſſe Chriſt, and to have the offers of His grace made to them; and ſo many of them as do really imbrace theſe offers, have doubtleſſe been from eternity choſen to be equal ſharers of ſpiritual and eternal mercies, Therefore they may be all ſpoken of, and dealt with by Chriſt's Miniſters, as the Elect of God: for, ſo doth the Apoſtle here ſpeak of the whole viſible Churches, at Babylon, and other places, Elected together. 8. It is a ſpecial comfort to ſuffering-Chriſtians, to know themſelves remembred and reſpected by more eminent Chriſtians than themſelves, by whom they are apt to apprehend themſelves forgotten and ſlighted: for which cauſe we may ſafely conceive the Apoſtle here to mention commendations particularly from Marcus his ſon. 9. Thoſe who have been inſtrumental in the converſion or ſpiritual edification of others, ought to entertain a ſpecial meaſure of tender affection toward them, and ſhould have from them a ſpecial meaſure of reverence and love, ſuch as children owe to their parents: for, becauſe Mark was inſtructed by this Apoſtle, in the knowledge of Chriſt and the Goſpel, and did reſemble him in faith and converſation, he is here called his ſon. 10. A penitent's former failings ought not to hinder his eſteem with any of the Lords People: for, Mark, who by his ſeparating from the Apoſtles while they were about the Work of the Lord, did occaſion a ſinful ſeparation of one of them from another, Act. 15.37, 38, 39. is here particularly mentioned, as one dear to this Apoſtle, and whoſe love and remembrance ſhould be a comfort to ſufferers; And Marcus my ſon. 11. So careful ſhould the Miniſters of Chriſt be to entertain love among the Lords People, and particularly to beget and cheriſh in their hearts, a good eſteem of other Miniſters, though inferiour to themſelves, that they ſhould willingly condeſcend to be ſervants in the meaneſt offices of love, that may conduce for that end; Therefore doth this great Apoſtle regiſtrate in his Epiſtle the commendations of the Church at Babylon, and Marcus his ſon.
Verſ. 14. Greet ye one another with a kiſſe of charity: Peace be with you all that are in Chriſt Jeſus. Amen.
In this laſt article of the Concluſion, the Apoſtle exhorteth theſe to whom he writeth, to expreſſe mutually their hearty affection one to another, by ſuch ſigns as were ordinary in thoſe times, and confidently wiſheth unto them all ſort of happineſſe. Hence Learn, 1. It doth much contribute for the ſucceſſe of the Goſpel among a people, that there be mutual love amongſt them, and expreſſions thereof: Therefore the Apoſtles do ordinarily cloſe their Epiſtles with exhortations to mutual love and unity, as that without which, the fruit of their pains in theſe Writings would be much hindered; and ſo doth the Apoſtle here, Greet ye one another with a kiſſe of charity. 2. Whatever decent expreſſions of mutual reſpect and love be the ordinary cuſtom of the times and places where the Lord's People live, they ought not to be ſcrupled at, but rather made conſcience of by them, in obedience to Him, who commandeth love and reſpect, and conſequently the expreſſions thereof, to be among His People; Greet one another with a kiſſe of charity. 3. All the mutual expreſſions of love and reſpect among the Lord's People, ought to flow from an inward affection of chriſtian love in the heart of one of them towards another, and ought not to be performed as faſhional and flattering compliments, which are hateful to God, Pſal. 12.2, 3. for, ſo the Apoſtle exhorteth, Greet ye one another with a kiſſe of charity. 4. The occaſion of frequent converſe and correſpondence among the Lords People ought not to diminiſh their love or hinder the expreſſions thereof, but rather to encreaſe the ſame; they who live together being more ready to offend, or miſtake one another, and ſo to be mutually jealous of the alienation of one anothers affection, than thoſe who are at a greater diſtance, whoſe love ſhould provoke thoſe that are nearer: for, the Apoſtle, having ſignified the love of thoſe that were at Babylon to their diſperſed Brethren, doth here exhort them that had more frequent occaſion of meeting and correſpondence, to greet one another with a kiſs of charity. 5. As it is the duty of Chriſt's Miniſters heartily to wiſh all ſort of true peace upon all the Members of the viſible Church, who, in regard of their external profeſſion, and participation of common gifts and benefits from Chriſt, may be ſaid to be in Him, Joh. 15.2. So true ſpiritual peace, which is the calmneſſe and contentment of the ſoul, ariſing from the faith of acceptation with God through Chriſt, when fears of His wrath, and jealouſies of His love, are in ſome meaſure baniſhed, Rom. 5.1. together with as much outward peace and proſperity, as ſhall be for their true good, is the Lords allowance only to real Believers, and to all of them whether weaker or ſtronger, and may be in a good meaſure attained unto, in the midſt of many troubles, by thoſe who are chaſed out of themſelves, and by faith planted in the living Vine, Chriſt Jeſus: for, as this Apoſtolick-benediction may be underſtood of the Apoſtle's wiſh to all the Members of the viſible Church, So it doth eſpecially reſpect true Believers therein; Peace be to all them that are in Christ Jeſus. 6. As it is the duty of Chriſt's Miniſters, to preſſe duties upon all Profeſſors; So it is their part to guard promiſes and priviledges, by qualifying the perſons to whom they do belong: for, the Apoſtle, having preſt the duties of love, and expreſſions thereof, upon all indefinitly, to whom he writeth, in the firſt part of this Verſe, he doth in the latter part reſtrict his wiſh of Peace, qualifying the perſons to whom it doth eſpecially belong, Peace be to all them that are in Chriſt Jeſus. 7. As the Miniſters of Jeſus Chriſt ought to enter upon every part of their Imployment, with the faith of their Calling and Commiſſion from Him, as was obſerved upon the firſt words of this Epiſtle; So they ought to cloſe the ſame with ſome confidence in their hearts, of the bleſſing of God upon their labours, and of His granting their deſires for that end: for, here the Apoſtle cloſeth his exhortations and prayers in this Epiſtle, with this word of confidence, Amen.
A BRIEF EXPOSITION Of the ſecond Epiſtle General of PETER.
The ARGUMENT.
THis Epiſtle may be called the latter Will of a dying Apostle and Martyr of Jeſus Chriſt: for when Peter wrote it, he knew that he was ſhortly to ſeal the Truth in it with his bloud; as will be clear, by comparing the 14. Verſe of this Chap. with Chriſt's prediction, concerning his death, Joh. 21.18. It is not directed to any particular Church, but to all Believers, especially believing Jews, ſcattered at that time through many Nations; as appeareth, by comparing 1 Pet. 1.1. with the firſt Verſe of this, and of the third Chapter.
The principal heads of Doctrine contained in it, make clear the ſcope and parts of it; And they are three. The first is, concerning a Chriſtians growth in grace, and diligence in holy duties, which is cleared and preſſed, chap. 1. The ſecond is, concerning error; the way of working, and hazard whereof, is handled, chap. 2. The third is, concerning the laſt coming of Chriſt, ſome errors about it being confuted, and the right preparation for it, held forth, chap. 3.
What can be more neceſſary than to ſtudy growth and diligence in ſo declining and ſecure a time as this is? to guard againſt error when it ſo prevaileth? and to prepare for the laſt coming of our Lord, when now it is ſo near, and ſo much forgotten?