1 Peter 2:11
Dearly Beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul.
The right spiritual knowledge that a Christian has of God and of himself distinguishes itself from whatever is most like it, by the power and influence it has upon the heart and life. And in this it has the lively impression of that doctrine of the holy Scriptures that teaches it. Wherein we still find throughout, that the high mysteries of religion are accompanied with practical truths, not only as agreeing with them, but as drawn out of them, and that not violently drawn but naturally flowing from them, as pure streams from a pure spring. Thus in this epistle, we find the apostle intermixing his divine doctrine with most useful and practical exhortations. Chapter 1, verses 13 and 22. And in the beginning of this chapter again, and now in these words.
And upon this model ought both the ministers of the Gospel to form their preaching, and the hearers their ear. Ministers are not to instruct only, or exhort only, but to do both, to exhort men to holiness and the duties of a Christian life. Without instructing men in the doctrine of faith and bringing them to Jesus Christ is to build a house without a foundation. And on the other side, to instruct the mind in the knowledge of divine things, and neglect the pressing of that practice and power of godliness that is the undivided companion of true faith, is to forget the building that ought to be raised upon that foundation once laid, which is likewise a point of very great folly. Or if men laying that right foundation do proceed to the superstructure of vain and empty speculations, it is but to build hay and stubble instead of those solid truths that direct the soul in the way to happiness which are of more solidness and worth than gold and silver, and precious stones. (1 Timothy 3:9) Christ and the doctrine that reveals him is called the mystery of the faith and verse 16, the mystery of godliness. As Christ is the object of faith, so he is the spring and fountain of godliness. The apostle having, we see, in his foregoing discourse unfolded the excellency of Christ, and of Christians in him, proceeds here to exhort them to that pure and spiritual temper of mind and course of life that becomes Christians.
These hearers are to blame and do prejudge themselves that are attentive only to such words and discourse as stir the affections for the present, and find no relish in the doctrine of faith, and the unfolding of those mysteries that bear the whole weight of religion, and are the ground both of all Christian obedience, and all exhortations and persuasives to it. These temporary sudden stirrings of the affections, without a right informed mind, and some measure of due knowledge of God in Christ, do no good. 'Tis the wind of a word of exhortation that stirs them for the time against their lusts, but the first wind of temptation that comes, carries them away, and thus the mind is but tossed to and fro like a wave of the sea with all kind of winds, not being rooted and grounded in the faith of Christ. As it is (Colossians 2:7), and so in the love of Christ (Ephesians 3:17), which are the conquering graces that subdue his lusts and the world to a Christian (1 John 5:4) (2 Corinthians 5:14-15). Love makes a man dead to himself, and the world, and to live to Christ that died for him.
On the other part, they are no less, indeed more to blame that are glad to have their minds instructed in the mysteries of the Christian faith, and out of a mere natural desire to know, are curious to hear such things as inform them, but when it comes to the urging of holiness and mortifying their lusts, these are hard sayings. They had rather there were some way to receive Christ, and retain their lusts too, and bring them to agreement. To hear of the mercies of God and the dignities of his people in Christ is very pleasing, but to have this follow upon it — abstain from fleshly lusts — this is an importunate, troublesome discourse. But it must be so for all that; these that will share in that mercy and happiness must abstain from fleshly lusts, etc.
Dearly Beloved, I beseech you] There is a faculty of reproving required in the ministry, and sometimes a necessity of very sharp rebukes, cutting ones. They that have much of the spirit of meekness may have a rod by them too, to use upon necessity. But sure the way of meekness is that they use most willingly, as the apostle there implies. And out of all question with ingenuous minds, the mild way of sweet entreaties is very forcible; as oil that penetrates and sinks in insensibly, or (to use that known resemblance) they prevail as the sun beams, that without any noise, make the traveler cast his cloak, which all the blustering of the wind could not do — but made him rather gather it closer, and bind it faster about him. We see the apostles are frequent in this strain of entreaties. I beseech you, (Romans 12:1). Now this word of entreaty is strengthened much by the other — Dearly Beloved — scarce can the harshest reproofs, much less gentle reproofs, be thrown back, that have upon them the stamp of love. That which is known to come from love cannot readily but be so received too, and 'tis thus expressed, for that very purpose, that the request may be the more welcome. Beloved, 'tis the advice of a friend, one that truly loves you, and aims at nothing in it but your good. 'Tis because I love you that I entreat you, and entreat you as you love yourselves to abstain from fleshly lusts that war against your souls. And what is our purpose when we exhort you to believe and repent, but that you may be happy in the forgiveness of your sins? Why do we desire you to embrace Christ, but that through him you may have everlasting life?
However you take these things, 'tis our duty unceasingly to put you in mind of them, and to do it with much love and tenderness of affection to your souls, not only pressing you by frequent warnings and exhortings, but also by frequent prayers and tears for your salvation.
Abstain] 'Twas a very wise abridgment that Epictetus made of philosophy into those two words, bear and forbear. These are truly the two main duties that our apostle recommends to his Christian brethren, as in this epistle. 'Tis one and the same strength of spirit that raises a man above both the troubles and pleasures of the world, and makes him despise and trample upon both.
We have first briefly to explain what these fleshly lusts mean, then to consider the exhortation of abstaining from them.
Unchaste desires are particularly called by this name indeed, but to take it for these only in this place, is doubtless too narrow. That which seems to be the true sense of it here, takes in all undue desires and use of earthly things, and all the corrupt affections of our carnal minds.
Now in that sense, these fleshly lusts comprehend a great part of the body of sin, all those three the world's accursed Trinity (1 John 2) are under this name here of fleshly lusts. A crew of base imperious masters they are, to which the natural man is a slave, serving various lusts. Some more addicted to the service of one kind of lust, some of another: but all in this unhappy, that they are strangers, indeed enemies to God, and as the brute creatures, servants to their flesh, either beasts of the field as covetous with their eye still upon the earth; or voluptuous, swimming in pleasures as the fishes of the sea, or fowls of the air in vain ambition. All the strifes that are raised about these things, all malice, and envyings, all bitterness and evil speaking, which are works of the flesh and tend to the satisfying of its wicked desires, we are here requested to abstain from.
To abstain from these lusts is to hate and fly from the very thoughts and first motions of them, and if surprised by those, yet to kill them there, that they bring not forth: and to suspect ourselves even in those things that are not sinful, and to keep far off from all inducements to those polluted ways of sin.
In a word, the serving of our flesh either in things forbidden us, as unjust gain or unlawful pleasures, etc. And withal from immoderate desire of, and delighting in any earthly thing, although such as is lawful, indeed necessary in some degree to desire and use them, to have any feverish pressing thirst after gain, even just gain or after earthly delights though lawful, is to be guilty of those fleshly lusts and a thing very unbecoming the dignity of a Christian. They that are clothed in scarlet to embrace a dunghill is a strange sight; therefore the Apostle having so cleared that immediately before, has the better reason to require this of them, that they abstain from fleshly lusts.
Let their own slaves serve them, you are redeemed and delivered from them, a free people, indeed kings, and does it suit with royal dignity to obey vile lusts? You are priests consecrated to God, and will you tumble yourselves and your precious garments in the mire? It was a high speech of a heathen, that he was greater and born to greater things, than to be a servant to his body; how much more ought he that is born again say so? Being born heir to a crown that fades not.
Again, as the honor of a Christian's estate is far above this baseness of serving his lusts, so the happiness, and pleasantness of his estate, sets him above the need of the pleasures of sin. He said before, if you have tasted that the Lord is gracious, desire the sincere milk of the Word, desire that word wherein you may taste more of his graciousness, and as that fitly urges the appetite's desire of the word, so it is strong to persuade this abstinence from fleshly lusts, indeed the disdain and loathing of them, if you have the least experience of the sweetness of his love, have but tasted of the crystal river of his pleasures, the muddy puddle pleasures of sin will be hateful and loathsome to you; indeed the best earthly delights that are, will be disrelished and unsavory to your taste. The embittering of the breasts of the world to the godly by afflictions, does something indeed to their weaning from them, but the breasts of consolation that are given them in their stead, weans much more effectually.
The true reason why we remain servants to these lusts, some to one, some to another, is, because we are still strangers to the love of God, and those pure pleasures that are in him; though the pleasures of this earth be poor and low, and most unworthy our pursuit, yet so long as men know of no better, they will stick by those they have, such as they are. The philosopher gives this as the reason why men are so much set upon sensual delights, because they know not the higher pleasures that are proper to the soul, and they must have it some way. 'Tis too often in vain to speak to men in this, to follow them with the Apostle's entreaty, I beseech you abstain from fleshly lusts, unless they that are spoken to, be such as he speaks of in the former words, such as have obtained mercy and have tasted of the graciousness and love of Christ, whose loves are better than wine. Oh that we would seek the knowledge of this love, for seeking it we should find it, and finding it, no force would need to pull the delights of sin out of our hands, we would throw them away of our own accord.
Thus a carnal mind prejudices itself against religion, when it hears that it requires an abstinence from fleshly lusts, bereaves men of their mirth and delight in sin: but they know not that it is to make way for more refined and precious delights, there is nothing of this kind taken from us, but by a very advantageous exchange, 'tis made up, in the world you shall have affliction, but in me you shall have peace. Is not want of the world's peace abundantly paid with peace in him? Thus fleshly lusts are cast out of the hearts of believers as rubbish and trash to make room for spiritual comforts, we are barred fellowship with the unfruitful works of darkness to the end we may have fellowship with God and his Son Jesus Christ, this is to make men eat angels' food indeed, as was said of the Manna. The serving of the flesh, sets man below himself down among the beasts, and the consolations of the Spirit and communion with God raises him above himself and associates him with the angels. But let us speak to the Apostle's own dissuasives from these lusts. 1. From the condition of Christians. 2. From the condition of those lusts.
As Strangers] These dispersed Jews were strangers scattered in various countries as chapter 1:1, but here that is not intended, they are called strangers in that spiritual sense that agrees in common to all the saints, possibly in calling them thus, he alludes to their outward dispersion, but means their spiritual alienation from the world, and interest in the New Jerusalem.
And this he uses as a very pertinent enforcement of his exhortation. Whatever others do, the serving of the flesh, and love of the world is most incongruous and unseemly in your person. Consider what you are: If you were citizens of this world, then you might drive the same trade with them, follow the same lusts, but seeing you are chosen and called out of this world, and invested into a new society, made free of another city, and are therefore here but travelers passing through to your country — it is very reasonable that there be this difference between you and the world, that while they live as at home, let your conduct be such as fits strangers, not glutting yourselves with these kinds of pleasures, surfeiting upon their delicious fruits, as some unwary travelers do abroad; but as wise strangers living warily, and soberly, and still minding most of all your journey homewards, suspecting dangers and snares in your way, and so walking with holy fear, as the Hebrew word for a stranger imports.
There is indeed a miserable party even within a Christian, the remainder of corruption, that is no stranger here, and therefore keeps friendship and correspondence with the world, and will readily betray him if he watches not the more: so that he is not only to fly the pollutions of the world that are round about him, and to choose his steps that he be not ensnared from without, but he is to be upon a continual guard against the lusts and corruption that is yet within himself, to curb and control his own lusts, and give them resolute and flat refusals when they solicit him, and to stop up their essays and opportunities of intercourse with the world, and such things as nourish them, and so to do what he can to starve them out of the holds they keep within him, and to strengthen that new nature which is in him; to live and act according to it, though so he shall be sure to live as a stranger here, and a despised, mocked, and hated stranger.
And it is not the worse that it be so. If men in foreign countries be subject to forget their own at any time, it is sure then, when they are most kindly used abroad, and are most at their ease; and thus a Christian may be in some danger when he is best accommodated, and has most of the smiles and caresses of the world, that though he can never wholly forget his home that is above, yet his thoughts of it will be less frequent, and his desires of it less earnest, and it may be he may insensibly slide into customs, and habits, as men will do that are well settled in some other country. But by the troubles, and unfriendliness of the world he gains this, that when they abound most upon him, he then feels himself a stranger, and remembers to behave himself so, and thinks often with much delight, and strong desires on his own country, and the rich and sure inheritance that lies there, and the ease and rest he shall have when he comes there.
And this will persuade him strongly to fly all polluted ways and lusts, as fast as the world follows them; it will make him abhor the pleasures of sin, and use the allowable enjoyments of this earth warily and moderately, never engaging his heart to them as worldlings do, but always keeping that free, free from that earnest desire in the pursuit of worldly things, and that deep delight in the obtaining of them, which the men of the earth bestow upon them. There is a diligence in his calling and prudent regard of his affairs, not only permitted to a Christian, but required of him; but yet in comparison of his great and high calling (as the Apostle calls it) he follows all his other businesses with a kind of coldness and indifference, as not accounting very much which way they go, his heart is elsewhere. The traveler provides himself as he can of entertainment, and lodging where he comes, if it be comfortable it is well; but if not, it is no great matter, if he finds but necessaries, he can forgo delicacies very well, for where he finds them in his way he neither can, nor if he could, would choose to stay there, though his inn were dressed with the richest hangings and furniture, yet it is not his home, he must and would leave it. That is the character of ungodly men — they mind earthly things (Philippians 3) — they are drowned in them over head and ears as we say.
If Christians would consider how little, and for how little a while they are concerned in anything that is here, they would go through any estate, and any changes of estate, either to the better or the worse with very composed, equal minds, always moderate in their necessary cares, and never taking any care at all for the flesh to fulfill the lusts of it.
Let them that have no better home than this world to lay claim to, live here as at home, and serve their lusts, they that have all their portion in this life, no more good to look for than what they can catch here; let them take their time of the poor profits and pleasures that are here. But you that have your whole estate, all your riches and pleasures laid up in heaven, and reserved there for you, let your hearts be there, and your conduct there — this is not the place of your rest, nor your delights, unless you would be willing to change and to have your good things here, as some foolish travelers, that spend the estate they should live on at home in a little while's braving it abroad among strangers. Will you with profane Esau sell your birthright for a mess of pottage? Sell eternity for a moment, and such pleasures, as a moment of them, is more worth than an eternity of the other.
It were quarrel enough against fleshly lusts, which war against the soul. That they are so far below the soul, that they cannot content, no not at all reach the soul, they are not a suitable, much less a satisfying good to it. Although sin has unspeakably abused the soul of man, yet its excellent nature and original does still cause a vast disproportion between it, and all those gross base things of the earth that concern the flesh and go no further. But this is not all, these fleshly lusts are no benefit to the soul, but they are its pernicious enemies: they war against it, and their war against it, is all made up of stratagem and slight, for they cannot hurt the soul, but by it self, they promise it some contentment, and so gain its consent to serve them, and undo it self, they embrace the soul that they may strangle it. The soul is too much diverted from its own proper business, by the inevitable and unceasing necessities of the body. And therefore it is exceeding injustice, and cruelty to make it likewise serve the extravagant and sinful desires of the flesh, so much time for sleep, and so much for eating, and drinking and dressing, and undressing, and to many the greatest part of the time that remains from these spent in laboring and providing for those. Look on the employments of most men, all the labor of the husbandmen in the country and tradesmen in the city, the multitude of shops and callings, what are they all? But the interest and service of the body, and in all these the immortal soul is drawn down to drudge for the mortal body, the house of clay wherein it dwells. And in the sense of this, those souls that truly know, and consider themselves in this condition do often groan under the burden, and desire the day of their deliverance. But the service of the flesh in the inordinate lusts of it, is a point of far baser slavery, and indignity to the soul, and does not only divert it from spiritual things for the time: but habitually indisposes it to every spiritual work and makes it earthly and sensual, and so unfits it for heavenly things. Where these lusts or any one of them have dominion the soul cannot at all perform any good, neither pray, nor hear, nor read the word aright, and in as far as any of them prevail upon the soul of a child of God, they do disjoint and disable it for holy things.
Although they be not of the grossest kind of lusts, but such things as are scarce taken notice of in a man, either by others or by his own conscience, some irregular desires, or entanglements of the heart, yet these little foxes will destroy the vines, they will prey upon the graces of a Christian, and keep them very low. Therefore it concerns us much to study our hearts, and be exact in calling to account the several affections that are in them; otherwise even such as are called of God, and have obtained mercy (for such the Apostle speaks to) may have such lusts within them, as will much abate the flourishing of their graces and the spiritual beauty of the soul.
The godly know it well in their sad experience, that their own hearts do often deceive them, harboring and hiding such things as prejudge them much of that liveliness of grace and comforts of the Holy Ghost that otherwise they would be very likely to attain to.
This warring against the soul, meaning the mischief and hurtfulness of them, has this under it, that these lusts as breaches of God's law do subject the soul to his wrath. So that by this the Apostle might well urge his point. Besides that these lusts are unworthy of you, the truth is, if you Christians serve your lusts, you kill your souls. So Romans 8:13.
Consider when men are on their death-beds, and near their entering eternity, what then they think of all their toiling in the earth, and serving of their own hearts and lusts in any kind, when they see that of all these ways nothing remains to them but the guiltiness of their sin, and accusations of conscience, and the wrath of God.
Oh! that you would be persuaded to esteem your precious souls, and not wound them as you do, but war for them, against all those lusts that war against the soul. The soul of a Christian is doubly precious, being besides its natural excellency ennobled by grace, and so twice descended of heaven, and therefore deserves better usage than to be turned into a scullion, to serve the flesh. The service of Jesus Christ is that which only fits it, only honorable for the soul to serve so high a Lord, and only due to serve Him that bought it at so high a rate.
