1 Peter 3:3-4 - Homilies By J.r. Thomson

That attention to dress and personal decoration is natural to woman, is obvious from an observation of the customs of every nation in every age. The Apostle Peter must not be understood as in this place censuring such attention, but as pointing out that there is apparel, that there is ornament, far preferable to any bodily costume and jewelry that taste can devise and wealth can purchase. Christian women of every position in life are exhorted to provide themselves with these precious and incomparable recommendations; to cultivate, above all things, "a meek and quiet spirit."

I. SUCH APPAREL AND ORNAMENTATION COMMAND THE ADMIRATION OF ALL WHOSE ADMIRATION IS DESIRABLE . Empty fools may admire as supremely admirable in woman the outward display of riches and of fashion, with which the worldly sometimes seek to dazzle and captivate those who are as worldly as themselves. To men of sense such things are utterly indifferent; to men of discernment and character gentle and virtuous dispositions and habits are in a woman beyond all price. Such qualities as Jesus found in the sisters of the home at Bethany won his friendship, and similar qualities will never cease to elicit the approval and appreciation of the upright and the pure.

II. SUCH APPAREL AND ORNAMENTATION ARE INSEPARABLE FROM THE CHARACTER THEY ADORN , AND ARE IMPERISHABLE . Poverty may deprive a woman of the power to dress with expensiveness; advancing years may make the adventitious attractions excused in youth unseemly and ridiculous. But "the meek and quiet spirit" remains unchanged with changing time. Often does it happen that the feminine character, refined and sweetened by the experience of life and by ministrations of pity and of self-denial, shines with a fairer luster with advancing years.

III. SUCH APPAREL AND ORNAMENTATION ARE ACCEPTABLE AND PRECIOUS IN THE SIGHT OF GOD HIMSELF . The approval of our fellow-creatures may be sought with too earnest diligence, and their attachment may be valued beyond its true value. But the qualities which are commended by him who alone judgeth with perfect justice are qualities which cannot be cultivated with too great assiduity and care. Our Lord has spoken with severity of those who seek honor from men in preference to that honor which cometh from God. Of the "meek and quiet spirit" we are told that it is "of great price in the sight of God." What greater inducement than this could be offered to Christian women to look with comparative unconcern upon all those social and external recommendations which are so often over-estimated, and to cultivate with all diligence and devotedness the graces of the Christian character and the charities of the Christian life?—J.R.T.

1 Peter 3:7 - The twofold claim of womanhood.

In Christ Jesus there is neither male nor female; the man and the woman, as possessors alike of our common humanity, participate alike in the privileges of Christianity, and come alike under the law of Christian principle and motive. And if this is so in the Church, it is the case in ordinary social life, that, whilst the man and the woman have their several and distinct places to fill and services to render, in their relations to each other duty is reciprocal. The New Testament is altogether opposed to the too common notion that the rights are all on the side of the man, and the duties all on the side of the woman. St. Peter is no more stringent in laying down the obligations of wives, than in prescribing the treatment due to them from their husbands. Himself a married man, as the Marriage Service in our Prayer-book reminds us, he writes explicitly and wisely to husbands as to the spirit and tone which should be apparent in their domestic life. The grounds upon which he here bases his injunctions are very different from each other, and yet thoroughly harmonious.

I. THE CLAIM OF WOMAN TO JUST AND CONSIDERATE TREATMENT IS BASED UPON HER PHYSICAL WEAKNESS . The fact is unquestionable that woman is less robust in constitution, less powerful muscularly, and of more delicate nervous organization, than man. Now, this fact is often made a reason for overbearing demeanor, contemptuous language, unjust dealing, and even brutal abuse, on the part of the man towards the woman. This is so, not only in savage communities, but not infrequently even among civilized nations. Irresponsible power and selfishness concur in leading to feminine degradation. But the apostle brings forward the fact that woman is the weaker vessel as a reason why husbands should live with their wives in a reasonable and kindly manner, and should render to them all due respect.

1. Human sympathy requires that this should be so. There is a natural principle within leading us to cherish kindness towards the weak and defenseless; and this principle is to be encouraged as against selfishness and brutal indifference and injustice.

2. In addition to this natural feeling, there is a cultivated habit of chivalry which tends to the exaltation of woman in human society. Not simply of the young and beautiful, the highborn and accomplished, but of all who are stamped with the seal of true, gentle, and virtuous womanhood. It is in this sense only that we can speak approvingly of sentiments of chivalry.

II. THE CLAIM OF WOMAN TO JUST AND CONSIDERATE TREATMENT IS BASED UPON HER SPIRITUAL EQUALITY . Granted that there is on the average physical inferiority in the one point of strength, it must be maintained that, in a higher plane, inferiority vanishes. Husbands are reminded that their wives, being Christians like themselves, are joint-heirs with them of the grace of life. If, then, the former motive was addressed to compassion, this appeals to reverence. God himself acknowledges "the weaker sex" as appointed unto immortal blessedness through his Son, our Redeemer. How justly, then, are men required to give all honor to those who are fellow-inheritors with themselves of a domain and a dominion so unspeakably glorious!

1. The woman is by the Father of the spirits of all flesh regarded with the same interest as the man. Womanhood is God's own creation, and the feminine characteristics and graces are revelations of God's own thoughts and purposes. Humanity without the feminine element would be incomplete, one-sided, and lacking in the harmony of "perfect music set to noble words."

2. The woman is equally with the man redeemed by the Friend and Savior of mankind. Our Lord's ministry upon earth was a ministry to both sexes. He counted holy women among his friends; he comforted sorrowful women in their distress; he saved sinful women from their debasement. And his death was for all mankind; his mediation brings near to God all who were afar off—woman as well as man.

3. The woman is appointed with the man to share the happiness and the service of heaven. The grace which bestows eternal life is extended to the wife as well as to the husband. As there is a place for woman in God's gracious heart, so is there a place for her in God's glorious and blessed home. Such are the high considerations which hallow and dignify the Christian home!—J.R.T.

1 Peter 3:13 - Christian zeal.

Zeal is a habit of feeling and purpose. It supposes that a certain cause, a certain end of action, is apprehended by the understanding and approved by the judgment. As the etymology of the word implies, this quality is one characterized by warmth, fervor, ardor, in the pursuit of the object approved. It manifests itself in effort, in endurance, in perseverance. Zeal is in itself neither good nor bad; but it is always powerful, giving efficiency to toil, and an impetus to the cause which calls it into activity. In a bad project zeal does harm, for it assists in diffusing error and immorality. In a holy enterprise zeal does good; no great and worthy cause was ever brought to success and victory without zealous labors. There are cases in which abundant zeal compensates slender abilities and mean position. Yet it is possible for zeal to outrun judgment and discretion.

I. OF WHAT DOES CHRISTIAN ZEAL CONSIST ?

1. Its spring, its source, is grateful love and ardent consecration to God as revealed in Jesus Christ. Here no fanaticism is possible. There is the best reason and ground for such emotions; the danger is in the direction of indifference and coldness. Interest in Divine truth cannot be too keen; consecration to Divine service cannot be too complete.

2. Its tokens and evidences are these—earnestness in devotion, in praise and prayer, both public and private; earnestness in the discharge of daily duty, however secular, yet sanctified by the Christian motive and spirit; earnestness in discouraging and repressing all sin; earnestness in exerting social influence for the spread of truth and righteousness.

II. WHY SHOULD CHRISTIANS BE ZEALOUS ?

1. The Scriptures expressly enjoin and encourage zeal. "Be zealous!' is the admonition the ascended Savior addresses to his Church. "It is good always to be zealously affected in a good cause," is the assertion of an apostle.

2. Our Lord Christ was supremely zealous, He was "clothed with zeal as with a cloak." In his conduct was a fulfillment of the words, "The zeal of thine house hath eaten me up." Zealous in love, he loved to the end; zealous in labor, he finished the work given him to do.

3. The best and most useful men have been zealous. This is true of the apostles, of the great thinkers and scholars of the Church, of the Reformers, of leaders in benevolent effort and missionary enterprise.

4. The presence or absence of zeal affects the character beneficially or injuriously. Its absence is accompanied by spiritual declension; its presence promotes the true prosperity of the Church and the advance of the gospel; and these in turn react upon the individual character and further its higher development and everlasting well-being - J.R.T.

1 Peter 3:14-17 - Sufferers fortified.

There were providential reasons why the early Christians should have been exposed to many trials of faith, purity, and patience. This reason is obvious to us—that thus opportunity was afforded for the administration of such fortifying and consolatory principles as are serviceable to the afflicted and the tempted in every age.

I. THE TRIALS AND SUFFERINGS CHRISTIANS SHOULD EXPECT . These, of course, are many and various; but it is instructive to notice what those are which are here singled out and placed in prominence, doubtless by the wisdom of the inspired apostle.

1. Christians may expect to suffer for well-doing. That is, they will have to endure injustice from the world, which will not appreciate their character and their efforts for its good.

2. They may expect to be evil spoken of, as if evil-doers. That is, they will have to endure calumny from those who will take pleasure in detracting from their merits, magnifying their faults, misrepresenting their motives, and traducing their life.

II. THE REFLECTIONS BY WHICH IN SUCH CASES CHRISTIANS MAY BE COMFORTED .

1. They should not forget that it is the will of God that his people should suffer, even wrongfully.

2. They should cherish the assurance that none can really harm them.

3. They should consider that their lot is compatible with happiness.

4. And they may even believe that some who have ill treated and slandered them may come to be ashamed of their sinful conduct.

III. THE PRACTICAL PRINCIPLES BY WHICH CHRISTIANS MAY IN SUCH CASES FORTIFY THEMSELVES .

1. Let them sanctify in their hearts Christ as Lord.

2. Let them be prepared with a reasonable account of their hope, the hope which sustains and cheers the afflicted follower of Christ.

3. Let them discard all fear of their sinful adversaries, and confront them with boldness and cheerfulness - J.R.T.

1 Peter 3:18 - Sacrificial sufferings.

To Peter, the memory of his Lord's Passion must have been peculiarly pathetic and peculiarly precious. He could not but connect the Master's constancy with the servant's unfaithfulness, and the servant's penitence with the Master's grace and pardoning favor. The woe he had witnessed could never be long absent from his recollection. And the bearing of Christ's sufferings upon human redemption and upon Christian consecration must have constantly occurred to him when communicating Divine truth, and inspiring his fellow-believers to devotion and endurance. In this verse, compact with precious fact and doctrine, we have set before us—

I. THE FACT OF CHRIST 'S SUFFERING .

II. THE CHARACTER IN WHICH CHRIST SUFFERED . It is here that the mystery of the fact is to be found. The Sufferer was the Righteous One, blameless in character, upright in conduct, beneficent in ministry. Yet he suffered, notwithstanding all this. That the unrighteous should suffer, this appears to us natural; they eat of the fruit of their doings; they reap as they have sown. But in the agony and death of Jesus of Nazareth we see the undeserved sufferings of" the Holy One and the Just."

III. THE PERSONS FOR WHOM CHRIST SUFFERED . This consideration increases the mystery and enhances the interest of the Passion of our Redeemer. At first sight it seems as though, if undeserved sufferings are to be endured, this must be at least on behalf of the virtuous, the meritorious, the pious. But it was otherwise, it was exactly contrary, with the sufferings of Christ. He died for the unrighteous, for those who had violated the laws of God and the laws of man!

IV. THE CAUSE BY AND FOR WHICH CHRIST SUFFERED . He was brought to the cross by the sins of men; and it was on account of those sins that he deliberately and graciously consented to die. The connection between sin and suffering is obvious in God's providential treatment of men; it is equally obvious in God's merciful redemption of men by his Son Jesus Christ.

V. THE INTENT AND AIM WITH WHICH CHRIST SUFFERED . Nothing more sublime in itself, or more welcome to the sinner's ear, can be found than the statement in this verse of the purpose for which our Lord Jesus accepted the death of humiliation and shame—it was "that he might bring us to God." Surely the simplest and yet the grandest statement of Immanuel's voluntary and sacrificial death!

VI. CHRIST 'S SUFFERING OUR EXAMPLE AND MOTIVE . Let Christians see to it that, if they suffer, it be not for ill-doing, but (like their Lord) for well-doing. Such endurance may be wholesome discipline for them, and it may be the means of good to others - J.R.T.