V. 10. Whoso will love life and see good days, let him keep his tongue from evil, and his lips that they do not deceive. That is, whoever would have a pleasure and a joy in life, and would not die the death, but see good days, so that it shall go well with him, let him keep his tongue that it speak not evil, not only in respect to his friends, for that is a small virtue and a thing which even the wickedest of all may do, even snakes and vipers,—but also, he says, maintain a kind spirit, and keep your tongue silent even against your enemies, though you are even incited thereto—though you have cause to rail and speak evil.
Besides, keep your lips, he says, that they do not deceive. There are probably many who give good words, and say good morning to their neighbor, but they think in their heart, The devil take you. These are people who have not inherited the blessing; they are the evil fruit of an evil tree. Therefore St. Peter has introduced a passage which refers to works, even to their root,—that is, what springs from within out of the heart.* Furthermore, the passage in the prophet says:
* "A guileful heart makes guileful tongue and lips. It is the workhouse where is the forge of deceits and slanders, and other evil speakings; and the tongue is only the outer shop where they are vended, and the lips the door of it. So then such ware as is made within, such and no other can be set out. That which the heart is full of, runs over by the tongue."—Leighton.
V. 11. Let him turn away from evil and do good, let him seek peace and pursue after it, for the eyes of the Lord behold the righteous. The world considers this as satisfaction when one man does injustice to another, that his head should be cut off. But this brings one none the nearer to peace. For no king, even, ever attained to be in peace before his enemies. The Roman empire was so powerful that it struck down all that set itself against it; still for all this it could not be preserved. Therefore this method is of no avail toward reaching peace, for though a man should prostrate and silence his foe, ten and twenty rise up again after it, till at length he is compelled to yield. But he who seeks after the true peace, and moreover would find it, let him restrain his tongue; let him turn away from evil and do good: this is a course different from that which the world pursues. To turn from evil and to do good is, that when a man hears evil words, he be able to overlook the wickedness and injustice. Seek thus after peace, so shall you find it; when your enemy has wasted his breath and done all that he can, if you hear him, but rail and rant not back, he must subdue himself by his own violence. For thus Christ also on the cross subdued his enemies, not by the sword or by violence. Therefore is it a saying, which should be written with gold, where it says, "Striking back again makes hatred, and whoever strikes back again is unjust." Thence it must follow that not to strike back again makes peace. But how can this be? Is it then a thing not human? Certainly it does not accord with human nature; but if you in this manner suffer unjustly and do not strike back again, but let the matter go, it shall come to pass as hereafter follows:
V. 12. The eyes of the Lord are over the righteous, and his ears are open to their cry, but the face of the Lord is against those that do evil. If you do not revenge yourself and do not repay evil with evil, there is the Lord in heaven above who cannot tolerate wrong, wherefore he that does not strike back must have his right. These He beholds; their prayer reaches His ear; He is our protector and will not forget us, while if we cannot escape from His eyes, we should comfort ourselves with the thought:—that is, this should induce a christian man to endure all injustice with patience, and not return evil. If I properly reflect, I see that the soul which does me wrong must burn forever in hell-fire. Therefore a christian heart should speak on this wise: Dear Father, since this man falls so sadly under Thy wrath and so miserably throws himself into hell-fire, I pray that Thou wouldest forgive him, and do to him even as Thou hast done toward me since Thou hast rescued me from condemnation. But how comes this? Thus: while He graciously looks down upon the righteous, He also looks angrily at the wicked, wrinkles His brow and turns it in indignation upon them; when we know then that He looks upon us graciously and upon them with disfavor, we ought to suffer ourselves to pity and mourn for them, and pray for them. Furthermore, St. Peter says:
V. 13-16. And who is he that will harm you, if ye follow after that which is good. Blessed are ye if ye suffer for righteousness' sake, and be not afraid for their terror, neither be troubled, but sanctify the Lord God in your hearts. But be ready always to give an answer to every man who asks the reason of the hope that is in you, with meekness and fear, and have a good conscience, so that they who speak of you as evil-doers may be put to shame, that they have falsely accused your good conduct in Christ.
If we follow after that which is good,—that is, do not reward evil with evil, but are heartily kind and courteous, etc., then there is none that can injure us. For though our honor, life and property should be taken away, we are still uninjured. Hence we have a blessing that is incomparable,—one that none can take from us. Those who persecute us have nothing but prosperity on earth, but thereafter, eternal condemnation, while we have an eternal, incorruptible good, although we lose a small temporal blessing.
V. 14. Blessed are ye if ye suffer for righteousness' sake. Not only, he says, can no one injure you if ye suffer for God's sake, but blessed are ye also, and ye should rejoice that ye are to suffer, as Christ also says in the sixth of Matthew: "Happy are ye when men deride and persecute you for my sake, and speak every kind of evil against you, falsely; rejoice, and be exceeding glad." Whoever then apprehends this, that it is the Lord speaks such things, and so tenderly speaks comfort to his heart, he stands well; but to whom this does not bring strength, it makes him sad and complaining,—he may well remain unstrengthened.
But be not afraid of their terror, neither be troubled, but sanctify God in your hearts. Here St. Peter quotes a passage from Isaiah viii., where he says: "Be not afraid of their terror, nor be frightened, but sanctify the Lord in your hearts, and let Him be your fear and your dread." There we have a great support and reliance, whereon we may trust, assured that no one can injure us. Let the world terrify, defy and threaten as long as it will, it must have an end, but our confidence and joy shall have no end; thus we shall have no fear on account of the world, but shall be courageous, while before God we shall humble ourselves and be afraid.
But how does St. Peter mean that we should sanctify God; how can we sanctify Him; must He not sanctify us? Answer. So it is that we pray, even in the Our Father, hallowed be Thy name, that we may sanctify His name, as He Himself also sanctifies His name. Therefore it comes to this: in your hearts, says St. Peter, ye are to sanctify Him; that is, if the Lord our God appoints anything for us, be it good or evil, bring it weal or woe, be it shame or honor, prosperity or adversity, I am not only to consider it as good, but even as holy, and say, this is nothing but a precious blessing that I am unworthy of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is righteous in all His ways, and holy in all His works." If I give God praise in regard to such matters, and consider such doings good, holy, and excellent, then I sanctify Him in my heart. But they who scruple accounts, and complain that they are treated unjustly, and say God sleeps, and will not help the just and restrain the unjust, these dishonor Him, and account Him neither just nor holy. But whoever is a Christian, should attribute righteousness to God and unrighteousness to himself—should account God holy and himself unholy, and say that He in all His deeds and works is holy and just; this is what he requires. So also speaks the prophet Daniel, iii.: "O Lord, in all that Thou hast done towards us, hast Thou done in accordance with right and true judgment. For we have sinned; therefore be the shame ours, but the honor and the praise Thine." If we sing, Deo gratias, and Te Deum laudamus, and say, God be praised and blessed, when misfortune overtakes us, that is called by Peter and Isaiah a true hallowing of the Lord. But He does not by this require that you should say that he has done right and well who has injured you, for it is an entirely different judgment between God and me, and between me and thee. I may have within me anger, hatred, and wicked lusts, whereby I intend your damage, while you are yet still uninjured, and have nothing against me; but in God's sight I am unjust,—therefore He does right if He punishes me; I have well deserved it. If he does not punish me in that case, He shows me favor, and thus is right in every way. But it does not therefore follow, that he does right who persecutes me, for I have not done injustice to him as I have done in the sight of God. If God sends the devil or wicked people upon you to punish you, He uses them to this end, that they may execute His righteousness; so wicked wretches and injustice itself become a blessing.