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3 For the time past of our life may suffice Peter does not mean that we ought to be wearied with pleasures, as those are wont to be who are filled with them to satiety; but that on the contrary the memory of our past life ought to stimulate us to repentance. And doubtless it ought to be the sharpest goad to make us run on well, when we recollect that we have been wandering from the right way the greatest part of our life. And Peter reminds us, that it would be most unreasonable were we not to change the course of our life after having been enlightened by Christ. For he makes a distinction here between the time of ignorance and the time of faith, as though he had said that it was but right that they should become new and different men from the time that Christ had called them. But instead of the lusts or covetings of men, he now mentions the will of the Gentiles, by which he reproves the Jews for having mixed with the Gentiles in all their pollutions, though the Lord had separated them from the Gentiles.

In what follows he shews that those vices ought to be put off which prove men to be blind and ignorant of God. And there is a peculiar emphasis in the words, the time past of our life, for he intimates that we ought to persevere to the end, as when Paul says, that Christ was raised from the dead, to die no more. (Romans 6:6.) For we have been redeemed by the Lord for this end, that we may serve him all the days of our life.

In lasciviousness He does not give the whole catalogue of sins, but only mentions some of them, by which we may briefly learn what those things are which men, not renewed by God’s Spirit, desire and seek, and to which they are inclined. And he names the grosser vices, as it is usually done when examples are adduced. I shall not stop to explain the words, for there is no difficulty in them.

But here a question arises, that Peter seems to have done wrong to many, in making all men guilty of lasciviousness, dissipation, lusts, drunkenness, and revellings; for it is certain that all were not involved in these vices; nay, we know that some among the Gentiles lived honourably and without a spot of infamy. To this I reply, that Peter does not so ascribe these vices to the Gentiles, as though he charged every individual with all these, but that we are by nature inclined to all these evils, and not only so, but that we are so much under the power of depravity, that these fruits which he mentions necessarily proceed from it as from an evil root. There is indeed no one who has not within him the seed of all vices, but all do not germinate and grow up in every individual. Yet the contagion is so spread and diffused through the whole human race, that the whole community appears infected with innumerable evils, and that no member is free or pure from the common corruption.

The last clause may also suggest another question, for Peter addressed the Jews, and yet he says that they had been immersed in abominable idolatries; but the Jews then living in every part of the world carefully abstained from idols. A twofold answer may be adduced here, either that by mentioning the whole for a part, he declares of all what belonged to a few, (for there is no doubt but the Churches to which he wrote were made up of Gentiles as well as of Jews,) or that he calls those superstitions in which the Jews were then involved, idolatries; for though they professed to worship the God of Israel, yet we know that no part of divine worship was genuine among them. And how great must have been the confusion in barbarous countries and among a scattered people, when Jerusalem itself, from whose rays they borrowed their light, had fallen into extreme impiety! for we know that dotages of every kind prevailed with impunity, so that the high-priesthood, and the whole government of the Church, were in the power of the Sadducees.