II. More Specific Injunctions, Which Make Obedience To Them Possible To Our Weakness.

More specific injunctions, entering into the details of the higher life, follow, interwoven, as in the preceding verses, with a statement of the motives which make obedience to them possible to our weakness. The sins in view are those most closely connected with the flesh' in its literal meaning, amongst which are included abominable idolatries,' because gross acts of sensual immorality were inseparably intertwined with much of heathen worship. These sins of flesh were especially rampant among the luxurious Asiatic lands, to which this letter was addressed, but they flooded the whole Roman empire, as the works of poets like Martial and of moralists like Epictetus equally show. But New York or London could match the worst scenes in Rome or Ephesus, and perhaps would not be far behind the foul animalism of Sodom and Gomorrah. Lust and drunkenness are eating out the manhood of our race on both sides of the Atlantic, and, if we have the same mind' as the suffering Christ, we shall put on the armour for war to the knife with these in society, and for the rigid self-control of our own animal nature.

Observe the strong motives which Peter just touches without expanding. A sad irony lies in his saying that the time past may suffice. The flesh had had enough of time given to it,--had not God a right to the rest? The flesh should have had none; it had had all too much. Surely the readers had had enough of the lower life, more than enough. Were they not sick of it, satisfied' even to disgust? Let us look back on our wasted years, and give no more precious moments to serve the corruptible flesh. Further, the life of submission to the animal nature is characteristic of the Gentiles,' and in sharp contrast, therefore, to that proper to Christ's followers. That is as true to-day, in America and England, as ever it was. Indeed, as wealth has increased, and so-called civilisation' has diffused material .comforts, senseless luxury, gluttony, drunkenness, and still baser fleshy sins, have become more flagrantly common in society which is not distinctively and earnestly Christian; and there was never more need than there is today for Christians to carry aloft the flag of self-control and temperance in all things belonging to the flesh.'

If we have the mind of Christ, we shall get the same treatment from the world which Peter says that the primitive Christians did from the idolaters round them. We shall be wondered at, just as a heathen stared with astonishment at this strange, new sect, which would have nothing to do with feasts and garlands and wine-cups and lust disguised as worship. The spectacle, when repeated to-day, of Christians steadfastly refusing to share in that lower life which is the only life of so many, is, perhaps, less wondered at now, because it is, thank God! more familiar; but it is not less disliked and blasphemed.' A total abstainer from intoxicants will not get the good word of the distiller or brewer or consumer of liquor. He will be called faddist, narrow, sour-visaged, and so on and so on. You may know a genius because all the dunces make common cause against him,' said Swift. You may know a Christian after Christ's pattern because all the children of the flesh are in league to laugh at him and pelt him with nicknames.

Further, the thought of Christ as the judge should both silence the blasphemers and strengthen the blasphemed to endure. That judgment will vindicate the wisdom of those who sowed to the spirit and the folly of those who sowed to the flesh. The one will reap corruption; the other, life everlasting.

The difficult 1 Peter 5:6 cannot be adequately dealt with here, but we may note that introductory for' shows that it, too, contains a motive urging to life, to the will of God,' and that no such motive appears in it if it is taken to mean, as by some, that the gospel is preached after death to the dead. Surely to say that the gospel was preached also (or, even) to them that are dead' is not to say that it was preached to them when dead.

Peter's letter is of late enough date to explain his looking back to a generation now passed away, who had heard it in their lifetime. Nor does one see how the meaning of in the flesh,' which belongs to the phrase in the frequent instances of its occurrence in this context, can be preserved in the clause that they might be judged according to men in the flesh,' unless that means a judgment which takes place during the earthly life.

We note, too, that the antithesis between being judged according to men in the flesh,' and living according to God in the spirit' recalls that in 1 Peter 5:2 between living in the flesh to the lusts of men and to the will of God. It would appear, therefore, that the Apostle's meaning is that the very aim of the preaching of the gospel to those who are gone to meet the Judge was that they might by it be judged while here in the flesh, in regard to the lower life according to men' (or, as 1 Peter 5:2 has it, to the lusts of men'), and, being so judged, and sin condemned in their flesh, might live according to God in their spirits. That is but to say in other words that the gospel is meant to search hearts, and bring to light and condemn the lusts of the flesh, and to impart the new life which is moulded after the will of God.