1 Peter 3:8-12 - Homilies By U.r. Thomas

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.