The Pulpit Commentary — 1 Peter — Section 172

here is of 11, much more simple nature, viz. that we should be able to make a iilain statement of the considerations that have had weight with us in leading us to be Christians. We are here regarded as having a hope in us, i.e. as a. livin", active prin- ciple. It is true that we belong more to the future than to the pres~nt. What is fulfilled is but small in comparison with what is yet to be folfilled. This hope is rationally produced, and we ought to be able to give a rational account of it. Can we give a clear statement of its nature, and of the grounds on which it rests? It is th, hope of salvation, i.e. of ultimate complete deliverance from the power of sin. It i\. the hope of eternal life, i.e. of the present life being perfected. It is the hope of a resurrection, i.e. of the body la.id in the grave being raised. It is the hope of glory, i.e. of our whole nature having a shining form. It is the hope of the glorious appearing of Christ, i.e. to have his own glory folly manifested and to consu=ate onrs. It is the hope of being/or ever with the Lord, i.e. happy in his presence and fellowship. We rest our hope on the work of Christ. We feel that his righteousness is reason for the accusings of conscience being silenced, and for God bestowing on us all manifestations of his love. We rest our hope on the promise of God in Christ. We have not only fact to rest on, but the expression of fact in word, and to his word God has added his oath, "That by two immutable things [the word and the oath both based on fact] in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us.'' We further rest our hope on our experience. " Tribulation worketh patience ; and patience, experience ; and experience, liope." What we have already experienced of God does not discourage us; on the con- trary, it is strong reason for our looking for the plenitude of the Divine blessing. We are to be ready always with our apology; that does not mean that we are to be always putting forward our apology, for we must use discretion. But we are to be ready with our apology whenever occa,sion offers. The occasion contemplated is any one asking us a reason concerning the hope that is in us. We are then to be equal to the occasion; we are not to let slip the opportunity of our commending our Master. Let us not be silent through ensnaring fear; but let us come forward and tell what Christ has done for us, and what we expect from him. But let us put forward our apology with meelmess. " Then must ye not answer with proud words, and bring out the matter with a defiance and with violence, as if ye would tear up trees" (Luther). Let us also put forward our apology with fear, i.e. the fear of damage being done to the cause by the weakness of our apology, leading us to make God our Counsellor. (c) Way in which we are to be ready with our apology. "Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." We must have materials for our apology, else we shall never be ready with it. These materials are to be supplied from a §'JOd life, which is here viewed in connection with having a good conscience, i.e. habitually acting according to our convictions of duty. When spoken against, we shall best put our revilers to shame by recounting facts which can bear the light. In the absence of these, no amount of skill of speech will make us good apologists, whom fear cannot disturb. (4) The blessedness brou_ght out by contrast. "For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing." It is better, subject to the condition of the Divine willing of suffering. Ho does not say how it is better. His former thought was that in suffering for our faults there is not the noble element that there is in suffering for well-doing. Thus is he helped to rise to the sublime height of Christ's su.ffering. 5. Blessedness of suffering fo1· righteousness' sake illustrated by the example of Christ. (1) In bringing us to God Christ suffered not/or his own sins. "Because Uhrist also suffered for sins once, the righteous for the unri~hteous, that he might bring us to God." Stress is to be laid here, as at the close of the second chapter, on the exemplary character of Christ's sufferings. But Peter could not regard these in th~ lower aspect without also bringing in their higher aspect. The great object of Christ was to brfog us to God, i.e. not merely into a state of reconciliation to God, but into a state of fellowship with God. His suffering was for this end. He suffered for si11s; and so far he might seem to have the chamcter of an evil-doer. But the sins were not his own; as it is added that he was the Righteous One (Peter's designation of Cluist in Acts iii. 14) for the unrighteous, i.e. us who needed to be brought to God. 'l'he idea of substitution is not brought forward, but it is in the background. We 1tre  168 THE FIRST EPISTLE GENERAL OF PF,TER. [on. m. 1-22,