3. Ascension to heavenly authority. "Who is gone into heaven," etc. What see we now? "I looked, and behold in the midst of the throne, a Lamb as it had been slain." Redemption enthroned. All things required to glorify redemption. Devils restrained by the Redeemer's will; angels his swill-winged messengers; providences, his servants; history, the unfolding of his purpose; the kingdoms of this world become his kingdom; and he ever living to secure this glorious consummation. But this had been impossible apart from the atonement; it was only through the cross that Jesus changed the throne of heaven from that of almightiness and mercy to that of redemption.
III. THE BEARING OF THIS ON PERSECUTED CHRISTIANS.
1. It sets forth Christ's claim on our suffering for him. There surely is nothing like a remembrance of his cross to constrain us to take up ours.
2. It reminds the persecuted of the spiritual quickening that may come through the suffering. For what was true of Jesus is to be as true of us: "Put to death in the flesh, but quickened in the spirit." The storm which shakes us to the center sends our roots down deeper, mooring us the faster to the Rock of Ages. Suffering has a rare tendency to send us down to the foundation of things, a rare tendency to send us home to the Life of all, and closer contact with him means more life from him.
3. This points to the glorious end of the suffering of the saints. First the cross, then the crown. Jesus once suffered, then heaven and the right hand of God, and "angels and authorities and powers subject unto him."—C.N.
1 Peter 3:19, 1 Peter 3:21. - The crucified Savior quickened in spirit preaching to the spirits in prison.
We have already seen that through our Lord's sufferings he secured quickened spiritual power—influence over spirits in prison, and ascension to heavenly authority. This passage reveals him quickened in spirit, preaching to the "spirits in prison." Now, if that be the apostle's line of thought, the correct meaning of this passage, whatever it be, will fall in naturally with it. May I venture to show why I cannot accept either of two common explanations of these words? It is thought by some that after our Lord's death (possibly in the interval between his death and resurrection) his disembodied spirit passed into the unseen world, and preached the gospel to the disobedient dead. Now, if that be the proper meaning of the words, if they cannot mean anything else, we must accept it. That the words taken by themselves will bear that meaning cannot probably be denied: then why should we hesitate to adopt it? I might remind you that as far as those three days are concerned, we seem to be told that they were spent in Paradise with the Father and the redeemed. "This day," he said to the penitent thief, "thou shalt be with me in Paradise;" "Father," he said, "into thy hands I commend my spirit: and having said thus, he gave up the spirit." Then, if this passage does mean that Christ preached to the dead, it only speaks of the dead in the days of Noah; it seems incredible that these comparative few should be singled out from the great mass of mankind for so great a blessing. I might remind you, too, that if these words mean that the impenitent dead have a second chance, they stand alone in Scripture, at least as far as I am aware. But weightier than all is the fact that the plain teaching of this book is to the contrary. I know the tenacity with which we cling to the hope that those who have never heard the gospel shall yet hear it, if not here, hereafter; and that many have cherished this hope, partly on the strength of these words. My hope of that is not less because I do not see it encouraged here. I know God well enough, and I know this book well enough, to know that no man will be condemned because of Adam's sin; through Christ every man stands on a fair footing; the condemning sin is rejection. Then the Savior must be presented to each hereafter, if not here. I cling to the hope that the preaching of the Savior on the other side of the grave will bring multitudes to heaven who died without a gospel. But for you who have the gospel now, this is your day of grace; with you, salvation is now or never. It has been supposed that these words refer to Christ, by his Spirit, preaching in the days of Noah to men who were then on earth, but who, when the apostle wrote, were in the unseen world—"spirits in prison." But there are two fatal objections to this meaning—one is, that there is nothing here about God the Spirit, as I have already shown; and the other is that such a meaning is foreign to the drift of thought in the chapter. It is not easy to see what room there is in that for the interjection of a reference to the Spirit of God striving with men nearly three thousand years before; it seems altogether irrelevant to the apostle's argument—that alone condemns it.
I. WHAT, THEN, IS THE MEANING OF THE PASSAGE? There is no necessity to refer the words, "spirits in prison," to those who have passed into the unseen world; for in Scripture the ungodly are constantly spoken of as in a state of imprisonment, bondage, captivity. "Spirits in prison" may then be said to be a frequent designation of the unredeemed on earth; indeed, the very word "redemption" carries this idea. Some may object that the context seems to imply that the spirits referred to are the spirits of the dead. Not necessarily so. If we refer the expression not to certain individuals, but to the whole lost race, the difficulty vanishes. Christ did not preach to the same persons that were disobedient before the Flood, but to the same race, the same spiritual condition. But did Christ thus preach? Certainly, through his servants. It has been said that the more correct title of the Acts of the Apostles would be the Acts of the Risen Lord. But why this reference to the days of Noah? If you look through Peter's Epistles you will see that he seems to have regarded the Flood as a dividing-line between two worlds, which afford points of contrast. We have this contrast here. The power of God over "spirits in prison" was straitened formerly,—after all the years through which his long-suffering waited, only "few, that is eight souls, were saved;" but since Christ suffered for sins, this is the record," The same day there were added to the Church about three thousand souls;" and the record ends with the great multitude which no man can number, standing before the throne, and before the Lamb.
II. THE DESIGNATION OF THOSE TO WHOM CHRIST PREACHED, "SPIRITS IN PRISON." "Spirits:" what are they? Ah! who can tell? Immortal natures, whose greatness is not hinted at in the frail tabernacle in which they dwell. Spirits never destined to find their home in the dust, or their joys on earth, but to rise in the free vast world of spirits to the Father of spirits, wearing his likeness, fulfilling his will, sharing his glory, standing before his throne. Think of these in prison, bound by the fetters of sin, groping in darkness, in the narrow chamber of an ever-narrowing life—bound, with Satan for the gaoler. The power with which the crucified Christ preached to these. The power over men and on men's behalf which our Lord possesses, he acquired through his cross; only if he were "lifted up" would he be able to draw all men unto him.
III. THE FREEDOM IN THE CLEANSING OF THE CONSCIENCE WHICH RESULTED FROM HIS PREACHING. The twenty-first verse is very complicated; the mixture of metaphor, too, is not in accord with modern ideas, but it is frequent in Scripture. Here there are two incongruous figures blended, but the idea is this: Peter had said that Noah was saved by water, and he adds as it were, "And by the way it is water that saves you, that which is typified in the water of baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience towards God, through the resurrection of Christ. Sin is the great bond that holds Satan's captives fast—sin in the conscience; there is no freedom for the soul till that is removed. Salvation, i.e. freedom, comes through cleansing (water); cleansing comes through a crucified Savior; "the blood of Jesus Christ, God's Son, cleanses us from all sin." Brethren, therein lies Christ's delivering power - C.N.
HOMILIES BY U.R. THOMAS
1 Peter 3:8-12 - Unity between Christian people.
Peter had, so this passage suggests, well learnt the lesson about forgiveness to which he had listened as he heard the sermon on the mount, and he had equally well drunk in the spirit of the great intercessory prayer he had heard in the upper room, "That ye all may be one." For he is here gathering up all his teaching about social life in the strong words now before us: "Finally," etc. He is enjoining, in simple detail and with a sublime motive, unity between Christian people.
I. WHEREIN DOES UNITY BETWEEN CHRISTIAN PEOPLE CONSIST? St. Peter, as Leighton suggests, here denotes five graces, of which "love" is the stalk, having two on either side. "Like-minded;" not simply what our word "mind" usually means—thought, opinion; but judgment, purpose, affection. "Compassionate," or sympathetic; i.e. feeling with others. "Loving as brethren." True family life is a model of Church life. "Tender-hearted;" insensitiveness disqualifies for Christian life. "Humble-minded;" the old version has "courtesy; ' this is the genius or secret of courtesy. The lowly temperament makes little of itself and much of others: its possessor, and he alone, is the gentleman.
II. HOW IS UNITY BETWEEN CHRISTIAN PEOPLE MANIFESTED? The tone of social relationship hero enjoined is pitched in a far higher key than the prevalent one, "retaliate," etc.; it is in harmony with the sermon on the mount. "Not rendering evil for evil, nor reviling for reviling." The first excluding all the actions, the second all the words, of resentment. "But contrariwise blessing." This is a distinct reminiscence of the sermon on the mount.
"The sandal tree perfumes, when riven,
The axe that laid it low.
Let him that hopes to be forgiven,
Forgive and bless his foe."
III. WHAT IS THE METHOD FOR ATTAINING THIS CHRISTIAN UNITY?
1. There is first of all a direction as to the detail of speech. "Refrain," etc.
2. There is then a wide and deep precept applying to the whole of life. "Turn away from evil, and do good." The negative and the positive are here.
IV. WHAT ARE THE MOTIVES FOR DOING ALL AND BEING ALL THAT WILL ENSURE THIS UNITY?
1. The Christian man is called to inherit blessing.
2. The cultivation of the essential spirit of Christian unity ensures the summum bonum of individual life. "Love life; see good days."
3. The relationship of God is the great determining condition and motive in all that leads to this Christian unity. "The eyes of the Lord… face," etc - U.R.T.
1 Peter 3:13-18 - Suffering for righteousness.
I. THE FACT THAT GOOD MEN SUFFER, FOR THEIR GOODNESS, FROM THEIR FELLOW-MEN. Though Peter used the word "if," it was not because such suffering was unlikely or infrequent, but because it was not universal, and because the reflections on which he had been dwelling seemed calculated to make such suffering impossible.
1. For it might seem as though the promised guardianship of God would have ensured the security of good men. But no.
2. Or it might have seemed that an upright benevolent life would have evoked nothing but kindness and gratitude from one's fellow-men. But no. "Who is he that will harm you?" read in the lurid light of persecution, cannot mean, "Who is he that will have the Will to harm you?" However mysterious it may be, it is an unquestioned and unquestionable fact that men suffer for righteousness' sake. It was so from Daniel to Peter, from Moses to Paul. "If you would follow the Church's history," it has been too truly said, "it is by the track of her blood."
II. THE INSPIRED DIRECTION FOR MEN IN SUCH WRONGFUL SUFFERING. "Fear not their fear;" that is, the fear their threats seek to awaken. "Sanctify in your hearts Christ as Lord;" give him the shrine of worship. "Ready always to give a reason." Be, in Newman's sense, ready with an "apologia." "Having a good conscience;" that is, one keenly alive and free from reproach. "That they may put to shame them that revile." Wear the silver shield of innocent lives, so be "defenders of the faith."
III. THE LOFTY PRIVILEGE OF THOSE WHO SUFFER FOR RIGHTEOUSNESS' SAKE. "Blessed are ye." Here, again, as often in this Epistle, is an echo of the sermon on the mount. All the Beatitudes pledge you blessing. "Better, if the will of God should so will, suffer for well-doing," etc. God wills suffering. God wills suffering for well-doing. But there is no element of reproach in that, not to say of remorse. Suffering is of service, and it is "better" the suffering (which all need) should not come from our sin. "For Christ also suffered for sins, the Righteous for the unrighteous." Fellowship with him is ensured.
IV. THE IMPOSSIBILITY OF MEN WHO SUFFER IN THIS SPIRIT BEING REALLY INJURED. "And who is he that can harm you?" Canon Mason says this form of inquiry, beginning "and," has always in it a ring of scornful assurance. Here is the "charm" for Christians to wear—" a good conscience." Then to all wrongful treatment of malign men you can say,
"Strike! you cannot harm.
Strike! you may embarrass my circumstances, undermine my health,
maim my limbs, rob me of reputation, take away my life;
but strike! you cannot harm me.
Such a man
Can the darkening universe defy
To quench his immortality,
Or shake his faith in God."
U.R.T.
1 Peter 3:18-20 - The mission of our Savior.
I. The CHARACTER Of the mission of the Savior.
1. His mission was one of suffering. He "suffered." Christianity is not the worship of sorrow, according to the cavil of some; but it is the worship of One who had much to do with sorrow, touched it at its every pore.
2. His mission was one of innocent suffering. Many suffer wrongfully, he absolutely innocently. "The Righteous."
3. His mission was one of vicarious suffering, "for," i.e. on account of, the unrighteous.
4. His mission was one unconquered by suffering. "Being put to death in the flesh, he was quickened in the spirit."
II. The PURPOSE of the mission of the Savior. "That he might bring us to God." Implying:
1. We are away from God. Not
2. We can be restored to God. The great gulf is not fixed. The golden wind of the gospel is "reconciliation."
3. God himself brings us back by Christ. No mutual quarrel; God always pitiful. "Long suffering," etc. Guthrie well says, "The central truth of the Bible is not that God loves us because Christ died, but that Christ died because God loves."
III. THE EXTENT OF THE INFLUENCE of the Savior's mission. The literature of 1 Peter 3:19 is a library. But apart from any confusion created by that literature, is it not clearly taught?—
1. That Christ had a mission to disembodied spirits after his death. Killed in the flesh, in the spirit he triumphed, and in the spirit went on that wider, deeper mission.
2. His mission to disembodied spirits was in harmony with that of all his life. He "preached." Some read it, "He sealed with the curse of damnation." Is it not rather, as everywhere, "proclaimed repentance, pardon," "heralded love and mercy and hope"?
3. This mission was to disembodied spirits in a state or place of misery. "Prison." Some change the word to "Paradise." Dare we do that? It is rather the abode of the guilty, the disobedient, of whom the apostle gives a dark specimen (1 Peter 3:20). Dean Alford says, "This throws a blessed light on one of the darkest enigmas of Divine justice." Yet mark, there is no light view of sin here. It is awful for spirits to be in prison, and in prison for twenty-four centuries - U.R.T.
HOMILIES BY R. FINLAYSON
1 Peter 3:1-7 - Subjection of wives to their husbands, with subjoined injunction to husbands.
I. SUBJECTION OF WIVES TO THEIR HUSBANDS.
1. Duty stated. "In like manner, ye wives, be in subjection to your own husbands." The space which is here given to wives, especially in comparison with what is given to husbands, points to the great influence of women in the early Christian Church. The injunction to wives comes under the being subject to every ordinance of man (1 Peter 2:13). Christianity was to be advanced by the subjection of Christians to magistrates placed over them. It was also to be advanced by the subjection of Christian slaves (who were comparatively numerous) to their masters. In like manner it was to be advanced by the subjection of Christian wives (who were comparatively numerous) to their husbands. The duty of subjection is here stated without limitation (which is only introduced in the following verse). It is, however, to be borne in mind that all the subjection enjoined is for the Lord's sake (1 Peter 2:13), so that we have virtually here Paul's injunction in Ephesians 5:22, "Wives, be in subjection unto your own husbands, as unto the Lord." The subjection of wives is founded on an appointed superiority of husbands to their wives. It is not that wives belong to their husbands; for husbands also belong to their wives (Ephesians 5:28). There is a very great amount of equality between wives and their husbands; there is the closest of companionships in married life. But in the interest of order in family life, rule must be placed somewhere; and so it has been placed by God in the hands of those whose duty it is to provide for the maintenance and comfort of their wives. Where, then, there is a difference of judgment in connection with the joint management of a household (which ought not very often to occur), it is the duty of the wife to subject her will to the will of her husband.
2. Wives in a special situation. "That, even if any obey not the Word, they may without the Word be gained by the behavior of their wives." Subjection is due in every case, even in so unfavorable a case as that which is now to be dealt with. This was the not infrequent case (all the more, therefore, calling for apostolic legislation) of Christian wives having heathen husbands. We are not to understand that it was open for Christian women to take heathen husbands; but after marriage it might happen (more than the converse) that the wives were converted to Christianity, while their husbands remained in heathenism. The principle of the apostolic legislation is that, even in an unfavorable position, subjection is due. It is implied that wives, when converted, would seek to gain their husbands by the Word. That would be the prompting both of natural affection and of Christian compassion. They could not keep Christ and their new-found joys to themselves. They must tell, in the first place, those in whom they had the deepest interest the gospel of Christ, viz. that as manifesting the Father's love, and impelled by love himself, the Son of God did not eschew human nature, but in it lived a perfect human life and died a death of atonement for sin, to [,ring men out of their sins to a glorious life with himself which is never to know an end. This had been a source of unparalleled joy to them; and they told their husbands about Christ, because they wished them to be sharers with themselves in their joy. The result might be the gaining of their husbands, i.e. first to Christ and the advancement of his kingdom, and then to themselves (to their deep and lasting satisfaction). It is one of Leighton's rich sayings, "A soul converted is gained to itself, gained to the pastor, or friend, or wife, or husband who sought it, and gained to Jesus Christ; added to his treasury [and, we may add, to his instrumentality], who thought not his own precious blood too dear to lay out for this gain." But the word of the gospel is not always obeyed. What if, with the telling and retelling of the Word (blessed and authoritative as it is), husbands do not obey the Word? What if the continued telling of the Word is only to be the occasion of domestic dispeace? Does the duty of subjection then cease? No; the duty of telling the Word then ceases, but not the duty of subjection. Another method is to be tried by them, which may result in the gaining of their husbands. This is behavior without the Word; i.e. acting the gospel, or the silent influence of the life, especially the earnest endeavor to show what gospel subjection is. The hope is held out that this method may succeed where the other fails. If, then, a wife finds herself yoked to a husband who is not converted (whether she has been to blame for her position or not), her duty is with all earnestness to press the Word on him, but not to force it to no purpose but only to produce dispeace; her duty is to cease mentioning the disagreeable subject, and to try the method of the utmost excellence of Christian behavior without the Word. The trial may be prolonged; but length will be forgotten if the Divine answer comes at last in the conversion of the husband.
3. Rules of behavior.
4. Models of behaviour.
II. SUBJOINED INJUNCTION TO HUSBANDS.
1. Duty. "Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life." Having dwelt at length (in the interest of Christianity) on the subjection of wives, he feels it necessary to subjoin an injunction to husbands, which he did not feel it to be necessary in the case of magistrates and of masters (few of those being connected with the Christian Church). It is not said that husbands are in like manner to be subject; the likeness can only, therefore, refer to what lies over against the subjection. As subject, the woman is weak—the weaker vessel, not so strong as the man. In this lies a danger to the woman—the danger of being trampled upon. Hence the need of husbands being enlightened in their treatment of their wives. "Dwell with according to knowledge as with the weaker vessel the womanly," is the literal translation and the proper connection. Weakness in the woman calls for knowledge in the man. He is to love, says the Apostle Paul; and the idea is similar here. He is to act according to knowledge, i.e. of the Divine intention or order. He is to put his strength at the service of love, with his strength shielding her weakness and (generally) promoting her good. It is under this enlightenedness that honor comes. Honor is to be paid by husbands to their wives (both being regarded as Christians) on the ground that they are also joint-heirs of the grace of life. They are even, as we would seem to be taught here, to be honored on the ground of nature. "God hath tempered the body together, having given more abundant honor to that part which lacked." But they are also to be honored as heirs together of the grace of life, i.e. as honored participators (for inheriting here points to honor) with their husbands in the grace that is needed for life or that makes life a blessing, both here and hereafter. It is only in the earthly sphere of things (which is also temporary)that there is not perfect equality; in the heavenly sphere there is no difference. Women stand in the same relation to God, have the same unction on their life, look forward to the same eternal home as their husbands, and by this consideration the honor otherwise due to them and to be apportioned to them must be regarded as greatly heightened.
2. Motive. "To the end that your prayers he not hindered." The duty enjoined must be attended to by husbands, that the prayers offered by them with their wives, and as heads of the household, be not hindered. There is a pointing to this that "the prayers of families are as often defeated by the want of any such concert in the aims, plans, tempers, works, and aspirations of the house, as are necessary to a common suit before God. The prayers should agree with as many other prayers and as many other circles of causes as possible; for God is working always towards the largest harmony, and will not favor, therefore, the prayer of words when everything else in the life is demanding something else, but will rather have respect to what has the widest reach of things and persons making suit with it. At this latter point it is that prayers most commonly fail, viz. that they are solitary and contrary, having nothing put in agreement with them; as if some one person should be praying for fair weather, when everybody else wants rain, and the gaping earth and thirsty animals and withering trees are all asking for it together. What is prayed for in the house by the father is—how commonly!—not prayed for by the mother in her family tastes and tempers, and is even prayed against, in fact, by all the instigations of appearance and pride and show which are raised by her motherly studies and cares. The father prays in the morning that his children may grow up in the Lord, and calls it even the principal good of their life that they are to be Christians, living to God and for the world to come. Then he goes out into the field, or the shop, or the house of trade, and his plans and works pull exactly contrary to the pull of his prayers and all his teaching in religion. What is wanted, therefore, is to put all the causes, all the prayers, into a common strain of endeavor, reaching after a common good in God and his friendship" (Bushnell) - R. F.
1 Peter 3:8-22 - Injunctions to all.
I. UNION AMONG THEMSELVES. "Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded." "Finally" does not point to the close of the Epistle, but to the close of a particular series of injunctions. He has been addressing various classes represented in the Churches; he might have included others, but he will simply address all. He has it principally in his mind to address them on their attitude toward a hostile world; he is preparing the way in exhorting them to union among themselves. Let them all be like-minded, i.e. have the same exalted opinion of Christ and the same views as to the methods of advancing his cause. Let them also be affected along with it (as the literal translation is), i.e. have the same feelings—the same sympathy with truth and antipathy to error, the same feeling of gladness when the cause is triumphing, and the same feeling of depression when it receives a temporary check, yet of hope of its ultimate triumph. Let them also love the brethren, i.e. be drawn to them who have the same views and the same feelings. Let them also be tender-hearted, i.e. considerate of their brethren in distress. Kindness such as was exhibited by the Gentile Christians to the poor saints in Judaea has great influence in promoting unity. Let them be humble-minded, i.e. willing to sink, not the truth, but self; for there is nothing more destructive of unity than self-assertion. It is with a feeling of regret that we have to part with the precept, "Be courteous," as being a distinct recognition of what are called by-works, or accessory virtues. "They are valid only as small coin, and yet conduce to strengthen man's virtuous sentiments, were it even merely by awakening the endeavor to bring this outward form as near as possible to a reality, in rendering us accessible, conversible, polite, hospitable, and engaging in our daily intercourse; which things do promote the cause of virtue by making it beloved" (Kant).
II. BEARING TOWARD A HOSTILE WORLD.
1. To bless because called to obtain a blessing.
2. Citation from the thirty-fourth psalm.
(a) Righteousness in speech. "Let him refrain his tongue from evil and his lips that they speak no guile." When tempted to use bitter or calumnious words, or to use honeyed words for evil ends, let him put a stop to it—holding back his tongue from evil and his lips from speaking guile. For evil feelings indulged in speech, or deceit in speech found out, may rob him of much of the pleasure of life, if not of life itself.
(b) Righteousness in act. "And let him turn away from evil, and do good; let him seek peace, and pursue it." When tempted to follow mischief which he has devised, or to declare a state of war, let him turn away his feet from the mischief and contrive well doing, let him make peace his object sought, and let his chase after it (as it were fleeing from him) be keen. For evil feelings indulged in act, peace once broken, may lead to the embittering or shortening of life.
3. Application of the citation. "And who is he that will harm you, if ye be zealous of that which is good?" The Septuagint rendering of Isaiah 50:9 is, "Behold the Lord, the Lord will help me; who is he that will harm me?" There is a way in which we can be proof against harm, i.e. any real injury to our happiness. It is by being zealots, not unenlightened zealots, but zealots of the good, i.e. all that is prescribed by God. So long as the Israelites were zealous in their attachment to God and his ordinances they were invulnerable.
4. Blessedness of suffering for righteousness' sake.
(a) Adoration of Christ. "But sanctify in your hearts Christ as Lord." Peter gives a Christian coloring to the Old Testament language. Our hearts are our temple; there we are to sanctify Christ, i.e. to hold him as holy. We are to fear him as shown to be holy in his redemption-work, and also as by his redemption-work made our Lord. In the quiet of our hearts habitually fearing him as our Redeemer whose every word is to be obeyed, the fear of man will not find admission.
(b) Apology in presence of men. That we are to be ready with our apology. "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear." Peter begins," Being ready always with an apology," i.e. answer, or defense. It is not intended that we should master Christian apologetics—be able to answer every objection which infidels may start. The apology which is contemplated here is of a much more simple nature, viz. that we should be able to make a plain statement of the considerations that have had weight with us in leading us to be Christians. We are here regarded as having a hope in us, i.e. as a living, active principle. It is true that we belong more to the future than to the present. What is fulfilled is but small in comparison with what is yet to be fulfilled. This hope is rationally produced, and we ought to be able to give a rational account of it. Can we give a clear statement of its nature, and of the grounds on which it rests? It is the hope of salvation, i.e. of ultimate complete deliverance from the power of sin. It is the hope of eternal life, i.e. of the present life being perfected. It is the hope of a resurrection, i.e. of the body laid in the grave being raised. It is the hope of glory, i.e. of our whole nature having a shining form. It is the hope of the glorious appearing of Christ, i.e. to have his own glory fully manifested and to consummate ours. It is the hope of being forever with the Lord, i.e. happy in his presence and fellowship. We rest our hope on the work of Christ. We feel that his righteousness is reason for the accusings of conscience being silenced, and for God bestowing on us all manifestations of his love. We rest our hope on the promise of God in Christ. We have not only fact to rest on, but the expression of fact in word, and to his word God has added his oath, "That by two immutable things [the word and the oath both based on fact] in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us." We further rest our hope on our experience. "Tribulation worketh patience; and patience, experience; and experience, hope." What we have already experienced of God does not discourage us; on the contrary, it is strong reason for our looking for the plenitude of the Divine blessing. We are to be ready always with our apology; that does not mean that we are to be always putting forward our apology, for we must use discretion. But we are to be ready with our apology whenever occasion offers. The occasion contemplated is any one asking us a reason concerning the hope that is in us. We are then to be equal to the occasion; we are not to let slip the opportunity of our commending our Master. Let us not be silent through ensnaring fear; but let us come forward and tell what Christ has done for us, and what we expect from him. But let us put forward our apology with meekness. "Then must ye not answer with proud words, and bring out the matter with a defiance and with violence, as if ye would tear up trees" (Luther). Let us also put forward our apology with fear, i.e. the fear of damage being done to the cause by the weakness of our apology, leading us to make God our Counsellor.
(c) Way in which we are to be ready with our apology. "Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." We must have materials for our apology, else we shall never be ready with it. These materials are to be supplied from a good life, which is here viewed in connection with having a good conscience, i.e. habitually acting according to our convictions of duty. When spoken against, we shall best put our revilers to shame by recounting facts which can bear the light. In the absence of these, no amount of skill of speech will make us good apologists, whom fear cannot disturb.
5. Blessedness of suffering for righteousness' sake illustrated by the example of Christ.
1 Peter
1 Peter 3 - 1-peter-3 - worlddic.com