A paraphrase and commentary upon all the epistles of the New Testament By Daniel Whitby, D.D. and chantor of the church of Sarum.

CHAP. III.

Ver. 1. (AND to proceed to the other Re∣lations of Man and Wife) Like∣wise ye Wives, be in Subjection to your own Husbands, that if they (be such as) obey not the Word, they also without the Word (i. e. without attending to the other Demonstrati∣ons of the Truth of it) may be won (to the Faith) by the Conversation of the Wives:

Ver. 2. Whilst they behold your Chast Con∣versation coupled with Fear.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] i. e. That they observing that the Fear and Reverence of that God you serve produceth in you all due Subjection and Obedience to them, great Chastity and Freedom from all Suspicion of Lust, great Meekness and Quietness of Spi∣rit in the Family, Sobriety in your Apparel, and Care of their Concerns, you may by these things commend to them, not only your own Persons, but that Faith which produces in you these good Fruits.

Ver. 3. Whose Adorning, let it not be that outward Adorning, of plaiting the Hair, and wearing of Gold (Chains), or of putting on (gorgeous) Apparel.

Ver. 4. But let it be (that of) the hidden Man of the Heart, in that which is not cor∣ruptible, even the Ornament of a meek and quiet Spirit, which in the sight of God is of great Price.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the outward Adorning, &c.] These in the Words of(a) Clemens of A∣lexandria are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Or∣nament of Whores; and such as demonstrate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Ar∣rogance, Softness, and Lasciviousness; the Plaiting of the Hair was, saith he, a Sign of corrupt Women,(b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And they that use them, saith he, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attired like Whores. And as for the wearing of Gold,(c) Jambli∣chus in the Life of Pythagoras saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that no free Women wore Gold, but Whores only. The precious Apparel is the thing which all the Comedians mention as the Attire which such Women sought after, and gloried in. These things therefore, when they are used as such Marks of Distinction, are absolutely forbid chast Women. But when they cease to be so, they may be worn by Christian Wo∣men, provided they do it without Pride, or much concern about them; and still remem∣bring that Gravity in Apparel is still more honourable, and becoming Christian Matrons; and that the Ornaments of the Mind, which are not subject to Corruption, are much to be preferred before them.

Ver. 5. For after this manner the holy Wo∣men also who trusted in God, adorn'd them∣selves, (with Chastity and Subjection,) being in Subjection to their own Husbands;

Ver. 6. Even as Sarah obeyed Abraham (in token of that Subjection,) calling him Lord: whose Daughters ye are as long as ye do well, and are not afraid with any amazement. (i. e. And be not moved by your Fears to deny the Truth, as she was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for she was afraid, Gen. 18.15.)

Ver. 7. Likewise also ye Husbands, dwell with them according to (the) Knowledge (of your Christian Duty, which requires you to love and cleave to your Wives, forsaking all other, and to render them due Benevolence,) giving Honour (or Conjugal Affection) to the Wife as to the weaker Vessel, (and so less able to contain, and more liable to Temptations,) and as being Heirs together of the Grace of Life; that your Prayers be not hindred (as they must be if you refuse to cohabit with them.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] I am very uncertain what is the true Sense of these Words. The Reve∣rend Dr. Hammond interprets them thus;

Let the Husbands in like manner live conju∣gally with their Wives, as Christianity re∣quires of them; giving them Maintenance, as Persons less able to provide for them∣selves, and considering that they are by God's Appointment Co-partners with them of the good Things of this Life; that so they may not be disturbed in their Prayers by their Di∣stractions and Sollicitudes for this World.

Which Interpretation I should acquiesce in, could I find that the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being Heirs together of the Grace of Life, was ever used, only with respect unto the Good Things of this present Life: or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signified only to be distracted in Prayers, and not ra∣ther to have them wholly hindred.

Others interpret them thus, Let the Hus∣bands live with their Wives as Christianity requires, not irritating or provoking them, Col. 3.19. nor despising their Company; but giving Honour to them as most needing it, and as considering that they are equal to them in respect of Spirituals, that by their discon∣tents, Displeasure against, and Separation from one another, your Prayers be not hin∣dred.

Others, as in the Paraphrase, refer this to Conjugal Relation, and to Conjugal Duties; as all the Ancients who have spoken of these Words interpret them. Oecumenius saith, he thinks they are to be interpreted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Conjugal Use of one ano∣ther; and the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to plead for this Sense; but then I find not that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beareth any such Sense. Only to this it may be answered, That Origen seems to Point the Words thus; Let the Husband dwell with the Wife according to Knowledge, as being more infirm, giving Honour to them also, as being Heirs of the Grace of Life. And seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to Marry, or contract Matrimony, the Words may be thus paraphra∣sed, Likewise ye Men, be ye joined in Mar∣riage with the Women as you find them en∣dued with the Knowledge of Christianity, they being the weaker Vessel, and so more subject without this Knowledge to miscarry: Giving Preference in your Choice to such as be Heirs together with you of the Grace of Life, that through Difference in Religion your Prayers be not cut off.

Ver. 8. Finally, be ye all of one Mind, (mind∣ing the same Things,) having Compassion one of another (under all your Afflictions), love as Brethren, be pitiful, (as being the inter∣nal Motive to) be Courteous, (that being an Effect of Love.)

Ver. 9. Not rendring Evil for Evil, or Railing for Railing, (things contrary to Love, as shewing Rancour in the Heart and Tongue): but contrariwise, Blessing; knowing that ye are thereunto called, (i. e. for this very End) that you might inherit a Blessing (and so by blessing, others will imitate your Gracious God, and show how willing you are the same Mercies may be conferred on others).

Ver. 10. For he that will love Life, (i. e. who is desirous of a quiet pleasant Life,) and (would) see good (i. e. prosperous) Days; let him refrain his Tongue from Evil (speaking, that so Men may refrain from speaking Evil of him again), and his Lips that they speak no Guile.

Ver. 11. Let him eschew Evil, and do Good; let him seek Peace, and ensue it. (That so Men may be disposed to speak Uprightly, and do Good to you, and live Peaceably with you, and you may live under the Protection of the Divine Providence.)

Ver. 12. For the Eyes of the Lord are over the Righteous, (to protect them from Evil), and his Ears are open to their Prayers: but the Face of the Lord is against them that do Evil, (to return it upon their own Heads.)

Ver. 13. And (this Deportment doth also naturally tend to preserve you from Evil, for) who is he that will (be so unnatural and un∣grateful as to) harm you, if ye be Followers of that which is good (and obliging to them)?

Ver. 14. But if (it should so happen, that notwithstanding) ye (should) suffer for Righteousness sake, happy are ye; (Chap. 4.14.) and (therefore) be not afraid of their Terror, (i. e. of what they threaten,) neither be ye troubled, (for what they can inflict upon you),

Ver. 15. But sanctifie the Lord God in your Hearts: and be ready always to give an An∣swer (or Account) to every Man that asketh you a Reason of the Hope that is in you, with Meekness and Fear.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear not their Fear.] These and the following Words, Sanctifie the Lord God in your Hearts, are plainly taken from Isaiah 8.12. and they there are an Exhortation not to fear the Assy∣rians, nor to be dismayed, as those Jews were, who out of Fear were desirous to con∣federate with them: and so accordingly they must here signifie, that Christians were not so to dread those by whom they suffered for the sake of Righteousness, nor any that out of Fear conspired with them to avoid Persecution, as too many of the Jews did, Gal. 6.12, 13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but sanctifie the Lord God in your Hearts.] This Phrase in Scripture seems to import these things:

1st, That we should always have upon our Spirits such an Holy Fear and Reverence of God as will prevail upon us to dread more his Displeasure, than any thing which we can suffer from the Hand of Man, Matth. 10.28. and so enable us to stick close to our Duty, and to endeavour to secure his Favour, what∣soever we may suffer by so doing. So Isa. 8.12, 13. Fear not their Fear; but sanctifie the Lord of Hosts himself: and let him be your Fear, and let him be your Dread. So Chap. 29.23. They shall sanctifie the Holy One of Ja∣cob, and shall fear the God of Israel.

2ly, To Sanctifie the Lord God in our Hearts, is from the Heart to own and to believe the Truth of all that God delivers by his Word and Promise: as when God saith to Moses and Aaron, Because ye believed me not to sanctifie me in the Eyes of the Children of Israel, therefore ye shall not bring this Con∣gregation into the Land which I have given them, Numb. 20.12. Hence the Apostle, ha∣ving told the Christians he writeth to them of the Engagements God had made, that his Eyes should be over the Righteous, and his Ears open to their Prayers, and minded them of the Hope that was in them, requires them thus to sanctifie the Lord God in their Hearts.

3ly. This Phrase imports a firm Belief of his Almighty Power, which makes him able to protect his People against all their Ene∣mies; and an Affiance in his Goodness and especial Providence towards them: Sanctifie the Lord God in your Hearts, and he shall be for a Sanctuary, Isaiah 8.13. So Ezek. 36.22, 23, 24.

4ly, To Sanctifie the Lord, is to acknow∣ledge and believe his Justice, and that he is a God who will be sure to execute his Judg∣ments on the Wicked, and more especially upon the Persecutors of his People. So when he executed his Judgments on Nadab and Abi∣hu, Moses declares; This is the thing the Lord

had spoken, I will be sanctified in those that come nigh me. So Numb. 20.13. This is the Water of Meribah because the Children of Israel contended with the Lord, and he was sanctified in them, by punishing their Rebelli∣on, saith the Targum. So God declares he would be sanctified upon Sidon, which had been to the House of Israel a pricking Briar, and a grieving Thorn, Ezek. 28.24. And up∣on Gog, the great Enemy of Israel, Chap. 38.3. So the Rabbins say, That when God doth Judgment, he sanctifies himself before his Crea∣tures; according to these Words of the Pro∣phet Isaiah, The Lord of Hosts shall be exal∣ted in Judgment, and God that is Holy shall be sanctified in Righteousness, Chap. 5.16.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This Apology for the Hope that was in them, seems rather such as should be made by Works, than Words, against them who accuse the Professors of it as evil doers, rather than against them who only doubt of the Truth of it. And

Ver. 16. Having (or retaining) a good Con∣science; that whereas they speak evil of you as of evil doers, (and consequently represent your Faith as instigating you to evil Practices,) they may be ashamed (of such false Accusati∣ons,) when they behold your good Conversation in (the Faith of) Christ.

Ver. 17. (This care of retaining a good Concience is necessary, that you may have Comfort in your Sufferings, and be conform∣ed to Christ by them.) For it is better, if the Will of God be so, (and he sees fit to permit it,) that you suffer for well doing, than for evil doing.

Ver. 18. For Christ also hath once suffered for Sins, the Just for the Unjust, that he might bring us to God, being put to death in the Flesh, but quickned in the Spirit.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath suffered for Sins.] Here note that Christ is not only said to suf∣fer for us, but to suffer for our Sins. Now was ever any Man said to suffer for his own Sins, who did not suffer the Punishment of his Iniquity? Why therefore should our Lord be said to suffer for our Sins, if he did not some way suffer the Punishment of our Ini∣quity? Again, is not the Sin-Offering in the Old Testament stiled, above sixty times, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Offering for Sin; when therefore the Oblation of our Lord is also called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Offering for Sin, Rom. 8.3. when he is said to suffer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Sins, 2 Cor. 5.21. what could the Jews, to whom the Apostle writes, conceive to be the proper import of these Words, but that he suffer'd to make Atone∣ment for their Sins, as did all their Sin-Of∣ferings, by suffering in their stead, the Punish∣ment of their Iniquity? See the Notes on Rom. 8.3. 2 Cor. 5.21.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Just for the Un∣just.] That is, saith(d) Schlictingius, That the Unjust might not suffer Death, nor bear the Punishment of their Iniquities; for the Victim suffers least the Guilty should be punished.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he might bring us to God.] This Phrase in all other places of the New Testament, where it is used with respect to Christ, imports his procuring to us Free∣dom of Access to God, who by our Sins were formerly excluded from him, and banished from his gracious Presence. By him we have, saith the Apostle Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &, Admission to the Father; by him we do obtain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Freedom of Access to God with Confidence. Eph. 2.18.3. 12. This is obtained, saith the same Apo∣stle, by Virtue of his Blood; for we, who sometimes were afar off, are by the Blood of Christ brought nigh unto him. We are brought nigh to him, saith St. Peter here, by his suffering for our Sins. Must not then we who were excluded and banish'd from him by our Sins, be brought nigh to and reconciled to him by the Blood of Christ, and by his Suf∣ferings for us on the Cross?

Ver. 19. By which (Spirit) also he went and preached to the Spirits in Prison;

Ver. 20. Which sometime were disobedient, when once the long suffering of God waited in the Days of Noah, while the Ark was prepa∣ring, wherein few, that is eight Persons, were saved by Water.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Spirits in Pri∣son.] Or as other Copies read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which Spirit going he preached to those in Pri∣son. For Explication of which Words, note,

1st, That by those in Prison we may un∣derstand the Gentile World in Bondage and Captivity to Sin and Satan, held in the Chains of their own Lusts, and in the Bonds of their Iniquity. For by this Phrase the Evangelical Prophet doth thrice Express the Preaching of the Gospel by our Lord Christ: As in those Words, I gave thee for a Covenant to the Peo∣ple, for a Light to the Gentiles, to open the blind Eyes, to bring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prisoners out of Prison, and them that sit in Darkness out of the Prison-house, Isai. 42.7. And again, I will give thee for a Light to the Gentiles, that thou mayest be my Salvation to the Ends of the Earth, that thou mayst say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Priso∣ners, Go forth, Chap. 49.9. And a third time, The Spirit of the Lord is upon me, for he hath sent me to proclaim Liberty to the Captives, and the opening of the Prison to

those that are bound. Accordingly Philo doth often represent Men brought in bondage to their Lusts(e), 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Persons whose Souls are shut up in a Prison-house; and those who have overcome their Lusts and sinful Pleasures(f), 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Persons who are come out of Prison, and have put off their Chains: adding, that God promiseth Liberry to the Souls that seek to him for it(g), 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not on∣ly affording them freedom from their bonds, and an Exit from the Prison in which they were kept, but giving them provisions for their journey, and safe conduct. Now the Anti∣diluvians, who lived about the time of Noah, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in prison upon a double Ac∣count: 1st, By reason of their bondage to Sin; for then all flesh had corrupted their way, their wickedness was great upon the earth, and every imagination of their heart was to do e∣vil, and that continually, Gen. 6.5, 6, 13. And 2dly, They were in Prison or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as having from God received the Sentence of Destruction, if they repented not within a hundred and twenty years: according to these words; My spirit shall not always strive with man for that he is flesh, yet his days shall be a hundred and twenty years, Gen. 6.3. i. e. so long will I expect his Reformation before I bring the Flood upon them. Thus the long suffering of God waited for them in the days of Noah, expecting their Repentance, and keeping them as it were in Prison for the day of Slaughter, if they did not repent. During this time, and before, God sent unto them his Prophets, denouncing by his Spirit his Judgments against the Wicked; for to them Enoch, the seventh Prophet from Adam, pro∣phefied, saying, The Lord cometh with his thousands of Angels to do judgment against all, and to reprove all the ungodly concerning all their ungodly works which they had wickedly committed, and concerning all their hard speeches which ungodly sinners had spoken a∣gainst him, Jude 14, 15. And he sent also Noah to them, a Preacher of Righteousness, 2 Pet. 2.5. who by preparing an Ark before them for his own Preservation, in obedience to the Oracle delivered to him, condemned the Old World, Heb. 11.7. Thus did Christ, by his Spirit, preach to them in the days of Noah: and therefore the Antidiluvian Age is even by the Jews stiled the Age of the Holy Ghost; according to those words, My spirit shall not always strive with man, that is, say Ainsworth and the Bishop of Ely, My Spirit in my Prophets Enoch and Noah, shall not be always chiding, and reproving, and thereby endeavouring to bring men to Repentance, but shall proceed to punish them. Now this Pu∣nishment being the drowning of the Old World, their Spirits have been ever since, Spirits kept in Prison, or reserv'd in chains of Darkness to the Judgment of the Great Day: for, by the consent of the Jewish Nation(h) The Generation of the Old World have no por∣tion in the World to come, neither shall they stand up in Judgment; for it is said, My Spi∣rit shall not always judge with Man. The Phrase my Spirit, saith Dr. Fuller, is never used of any other but the Spirit of God, and therefore must here be interpreted of the same Spirit.

Now from that time to our Saviour's Ad∣vent, God sent no Prophet to the whole Hea∣then World, no Person with Commission to preach to all Nations, or teach the Gospel to every Creature, but suffer'd them to walk in their own ways, Act. 14.16. whence they are said to have been disobedient only once of old time, in the days of Noah.

Ver. 21. The like figure whereunto (Gr. the Anti-type of which Ark is that) Baptism (which now) saveth us, not (merely as it is) the putting away the fifth of the Flesh, but (as it is) the Answer (or Stipulation) of a good conscience towards God (and the Salva∣tion it works for us,) by (vertue of) the Re∣surrection of Jesus Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Resurrection of Jes. Chr.] Who died for our Sins, and rose a∣gain for our Justification, Rom. 4.25. hath by his Resurrection begotten us to a lively hope of an inheritance incorruptible, 1 Pet. 1.3, 4. is ri∣sen as the first-fruits of them that sleep, 1 Cor. 15.20. and so hath assured us, that they who are Christ's shall also be raised by him to e∣ternal Life, ver. 23. 2 Cor. 4.14. 1 Thess. 4.14. and who being risen, is now in Heaven pro∣moting our Salvation, ver. 22. and preparing Mansions for us, Joh. 14.2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the answer of a good Conscience.] Therefore, say the Anabaptists, Baptism can∣not be salutary to those Infants who cannot make this answer of a good Conscience. To this I answer, that St. Paul also saith, that the true Circumcision before God, is not the outward Circumcision of the Flesh, but the in∣ternal Circumcision of the Heart and Spirit, Rom. 2.29. But will any one hence argue, that the Jewish Infants, for want of this, were not to be admitted into Covenant with God by Circumcision? And yet the Argument is plainly parallel: the Answer of a good Consci∣ence is required that Baptism may be saluta∣ry; therefore they only are to be baptized who can make this Answer. And the inward Circumcision of the Heart is required as the only acceptable Circumcision in the sight of God: therefore they only are to be circumci∣sed

who have this inward Circumcision of the Heart. The Jews did not admit Proselytes to Circumcision without this Answer of a good Conscience; but yet they admitted their Infants to it without any such thing. Why therefore may we not allow the Christian Church, in the administration of Baptism, to observe the same Custom, admitting the Chil∣dren of their Proselytes to Baptism, as they admitted them both to Circumcision and Bap∣tism.

Ver. 22. Who is (Gr. being) gone into heaven, and is at the right-hand of God, (there inter∣ceding for us, and invested with all Power to give eternal life to those whom God hath gi∣ven him, and who is able to save us to the uttermost who come unto God by him, Heb. 7.25.) Angels and Authorities and Powers being made subject to him. (Who therefore will use the good Angels as ministring Spirits sent forth to minister to them who are Heirs of Salvation, Heb. 1.14. and will preserve them from those Authorities, and Powers, and evil Spirits, which oppose, and persecute them, and seek their ruin.)

Notes

• (a)

  Paedag. l. 2. c. 12.
• (b)

  L. 3. c. 11. p. 248.
• (c)

  L. 1. c. 31. p. 165.
• (d)

  Ne injusti paterentur mortem aeternam, & suorum peccatorum poenas darent, victima enim patitur ne reus puniatur.
• (e)

  Quis Haer. Rer. Div. p. 387. E.
• (f)

  Quod omnis probus liber, p. 672: A.
• (g)

  Quis rerum Div. Haeres. p. 405. F.
• (h)

  Sanhedr. per 10. Halec; 3.