Part 7 (2/2)
Answer. No! but this is what you are to say: I will from my heart cheerfully suffer it, although I have not deserved it, and you do me injustice for my Master's sake, who also has endured injustice for me. You are to commit it to G.o.d, who is a righteous judge, and will richly reward it, just as Christ committed it to His Heavenly Father.
_He who has borne our sins in His own body_ (says St. Peter); that is, he has not suffered for himself, but for our welfare. We who have crucified him by our sins, are far from that condition ourselves.
Wherefore, if you are a pious Christian, you are to follow after your Master, and mourn for those who make you suffer, and even pray for them, that G.o.d will not punish them; for they do far more injury to their own souls than to your body. If you lay this to heart, you shall easily forget your suffering, and suffer cheerfully. For we are to consider that we were once in such a Christless state as those, but have now, through Christ, been converted, as St. Peter concludes and says:
V. 25. _Ye were like sheep going astray, but ye are now returned to the Shepherd and Bishop of your Souls._ This, however, is a pa.s.sage from the prophet Isaiah, who speaks after this manner: ”We have all gone astray like sheep, and every one has gone in his own way.” But now have we obtained a Shepherd, says St. Peter. The Son of G.o.d has come for our sake, that He might be our Shepherd and Bishop; He gives us His Spirit, feeds us, and leads us by His word, so that we now know how we are helped. Therefore, when you confess that through Him your sins have been taken away, then you become His sheep, and He becomes your herdsman. Just as He is thy Bishop, so art thou His Soul. This is, then, the comfort which all Christians have. Thus we have two chapters in this Epistle, wherein St. Peter has in the first place taught the true faith, then the true works of love, and has spoken of two kinds of works. First, what we all generally should practice toward civil government, then how domestics should conduct themselves toward their masters. And what St. Peter says here of servants, extends, also, to some other persons,--namely, artizans, day-laborers, and all kinds of hired servants. Now he goes on to teach us further, how husband and wife should conduct themselves toward one another in a christian manner.
CHAPTER III.
V. 1-6. _Likewise ye wives be in subjection to your own husbands, so that they who do not obey the word may be won without the word, through the conduct of their wives, when they see your chaste conversation coupled with fear. Whose adorning is not outward, in the braiding of the hair, and the wearing of gold, or the putting on of apparel, but the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which is, in the sight of G.o.d, of great price. For thus also did the holy women of old adorn themselves, who hoped in G.o.d and were subject to their husbands. As Sarah was obedient to Abraham and called him master, whose daughters ye are, if ye do well, and fear not of any terror._
Here St. Peter speaks especially of wives, who at that time had heathen and unbelieving husbands. And on the other hand, he speaks of believing husbands who had heathen wives; for it often occurred while the Apostles preached the Gospel among the heathen, that one was a Christian and the other not. If it _then_ was commanded that the wife should be subject to the husband, how much more must it be so ordered now. Therefore it is the woman's duty, St. Peter would say, to be subject to her husband, although he is a heathen and unbeliever; and he gives the reason why this should be so.
V. 1, 2. _So that even they who believe not on the word, may be won without the word, through their wives' conduct, when they see your chaste conversation coupled with fear._ That is, when a man sees that his wife proceeds and conducts herself with such propriety, then he is drawn toward obedience, and holds the state of a Christian to be one that is truly blessed. And although it is not directed to women to preach, yet should they so conduct themselves in their demeanor and conversation that they may thereby attract their husbands toward obedience:--as we read of the mother of St. Augustine, who converted her husband, who had been a heathen, before his death, and so afterward her son Augustine. Still it is an external thing, which, as it is not to be performed in order to our justification for obedience, does not save you, for you may perhaps find an obedient wife who is yet unbelieving, but you should do it for this reason, that you may thereby benefit your husband. For thus has G.o.d ordained (Gen. iii.) when He says to the woman, ”thou shalt submit thyself to thy husband, and he shall be thy master,” which is also the punishment which he has imposed on the woman. But such is (I say) the outward conduct--that which belongs to the body, not to the spirit.
But this is a great thing, to know what works we should do to please G.o.d. By this rule are we to run, just as we see that the world runs, by the rule that it has falsely devised. It is a high, n.o.ble blessing which a wife may have when she so conducts herself as to be subject to her husband, inasmuch as she is saved, and her works please G.o.d; what can be a happier experience? Therefore whoever wishes to be a christian wife is to reason after this manner: I will not pay regard as to what sort of a husband I have, whether he be a heathen or a Jew, righteous or wicked; but to this I will pay regard, to the fact that G.o.d has placed me in the marriage state, and I will be subject and obedient to my husband. Then all her works are precious if she stands in such obedience.
But where the influence of attraction is not employed, nothing else will avail:--for you never will succeed by blows in making a wife pious and submissive. If you strike one devil out you will strike two devils in, as they say. Oh! if people who are in the marriage state knew this, how uprightly would they walk; but no one does cheerfully what G.o.d has commanded, but all run after that which men have invented. This command G.o.d has wished to be so carefully observed, that he authorized husbands to make void the vows which their wives made if they were displeasing to them, as we read in Num. x.x.x., so that all might go on peacefully and quietly at home. This is one point. Now the Apostle directs further how a woman should conduct herself toward other people.
V. 3, 4. _Whose adorning, let it not be outward, in braiding of the hair, and wearing of gold, and putting on of apparel, but of the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which in G.o.d's sight is precious._ This treasure, which is internal, should be possessed not only by the wife, but by the husband. But here possibly some one might ask whether that which St.
Peter here says of ornament is commanded or not. We read of Esther, that she wore a golden crown and precious ornaments, decking herself as a queen. So also of Judith. But near by it is recorded, that she despised the ornament and wore it from necessity. So that we say this much, that a woman should be so disposed as not to care for this adorning; yet, inasmuch as people convinced on the subject of ornament, cease not from the use of it, such is their habit and nature,--a christian wife should despise it. But if the husband requires it, or there is a reasonable cause for her adorning herself, it may well be done. But in such a way should she be adorned, as St.
Peter here says, as to be inwardly attired in a meek and quiet spirit. You are vainly enough adorned when you are adorned for your husband; Christ will not suffer it that you should be adorned to please others, and that you should be called a vain harlot. Therefore you are to see to it, that you wear about in your heart the hidden treasure and precious adorning, in that which is incorruptible, as St. Peter says, and lead a pure, merciful, temperate life.[1]
[Footnote 1: ”Here the Apostle pulls off from christian women their vain outside ornaments; but is not this a wrong to spoil all their dressing and fineness? No; he doth this only to send them to a better wardrobe: there is much profit in the change.”--_Leighton on I.
Peter._]
It is good evidence that there is not much of the spirit there, where so much is expended on ornaments, but this will be trodden under foot where faith and the spirit are present, and these will say, like Queen Esther, ”Lord, thou knowest that I regard with aversion the crown which I wear on my head, and that I am compelled thus to adorn myself. If this was not required to be done of me out of love to my king, I would much rather trample it under foot.” Where the wife is of such a disposition, she will so much the more please her husband.
Therefore they are to take this into consideration (says St. Peter), that they adorn the inward man, where there is to be a quiet spirit, one that cannot be ruffled; not only that they do not run into excess, so that they may be kept from confusion and shame, but, his meaning is, that they should beware that the soul remain unruffled, and in the true faith, and that this be not forsaken. Thus is derived a heart such as does not break forth and busy itself as to how it shall appear before the world. Such a heart is a precious thing in the sight of G.o.d. If a woman were to adorn herself with pure gold, precious stones and pearls, even to her feet, it would be exceedingly splendid. But you cannot attach so much to a woman that it shall be preferable to that superior ornament of the soul which is precious in G.o.d's sight. Gold and fine stones are precious in the world's esteem, but before G.o.d they are an ill-savor. But she is truly and n.o.bly adorned in the sight of G.o.d, who goes forth with a meek and quiet spirit; and since G.o.d himself accounts it precious, it must be a n.o.ble thing. A christian soul has all that Christ has, for faith, as we have said, brings us all the blessings of Christ in common. This is a great and precious treasure, and such an ornament as none can sufficiently prize. G.o.d himself makes much account of it. Thus the husband should withdraw and dissuade the wife from ornament, so long as she is inclined to it. When a christian wife gives ear and reflects, and determines thus, ”I will not care for ornament, since G.o.d does not regard it,--but if I must wear it, I will do it to please my husband,” then is she truly adorned and attired in spirit.
Hereupon St. Peter now gives us an example of holy women, that he may draw wives to a christian conduct, and says:
V. 5. _For after this manner did holy women of old time adorn themselves, who set their hope on G.o.d and were subject to their husbands, as Sarah obeyed Abraham and called him lord._ As these women adorned themselves, he would say, so do ye also, as Sarah was obedient to her husband Abraham, and called him her lord. So Scripture speaks, Gen. xviii., where the Angel came to Abraham and said, Within a year shall Sarah have a son; then she laughed and spoke thus: ”Now that I am old, and my Lord is old also, shall I yet have pleasure?” This pa.s.sage St. Peter has justly noticed and adduced in this place; for she would not have called Abraham thus her lord if she had not been subject to him and had him before her eyes.
Therefore, he says, further:
V. 6. _Whose daughters ye are, if ye do well and stand in fear of no terror._ What does he mean by that? This is what he means. It is usually the nature of women to be troubled and frightened about everything, since they are so much occupied with charms and superst.i.tion, while one teaches the other, that it is not to be told what illusions they have. This should not be the case with a christian woman, but she should go forward securely, yet not be so superst.i.tious, and run about here and there--p.r.o.nounce here a blessing, there a blessing--inasmuch as it concerns her to let G.o.d direct; and she is to remember it cannot go ill with her, for as long as she knows her condition, that her state is pleasing to G.o.d, what will she then have to fear? Though your child die, though you are sick, it is well if it pleases G.o.d; if you are in a state which pleases G.o.d, what better can you desire? This, then, is what is preached to wives. Now follows the duty of husbands:
V. 7. _Likewise, ye husbands, dwell with them according to reason, giving honor to the wife as to the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered._
The woman is also G.o.d's instrument or vessel, he says, for G.o.d uses her to this end, that she may bear children, give them birth and nourishment, and watch over them, and rule the household. Such work is the wife to do. So that she is G.o.d's instrument and vessel, which He has created and instructed to this end. For this reason is the husband to respect his wife. Therefore, St. Peter says, Ye husbands, dwell with your wives according to reason, not that ye are to rule over them with a headstrong will. They are, indeed, to obey the law of the husband; what he bids and commands, that is to be done; but he is also to see to it that he walks soberly and according to reason with his wife, so as to give her that respect and honor which belongs to her as G.o.d's weaker vessel.
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