Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
1 Peter 1:1. Πέτρος, Peter) There is a wonderful weightiness and liveliness in the style of Peter, which most agreeably arrests the attention of the reader. The design of each Epistle is, to stir up by way of remembrance the pure mind of the faithful, 2 Peter 3:1, and to guard them not only against error, but even against doubt, ch. 1 Peter 5:12. This he does by reminding them of that Gospel grace, by which believers, being anointed, are inflamed to bring forth the fruits of faith, hope, love, and patience, in every duty and affliction. The first Epistle contains three parts.
II. The stirring up of a pure feeling. He excites the elect—
a) As those Born again of God. Here he mentions as well the benefits of GOD towards believers, as also the duties of believers towards God; and he interweaves these things one with another, by three powerful motives, to which weight is added from the mystery of CHRIST.
A) God has regenerated us to a lively HOPE, to an inheritance of glory and salvation, 1 Peter 1:3-12.
Therefore HOPE “to the end” (perfectly), 1 Peter 1:13.
B) As obedient sons, bring forth to your heavenly Father the fruit of FAITH, 1 Peter 1:14-21.
C) Being PURIFIED by the Spirit, LOVE with a PURE heart, without fault, 1 Peter 1:22; 1 Peter 2:10.
b) As strangers in the world, he calls upon them to ABSTAIN from fleshly lusts, 1 Peter 2:11, and to maintain—
(The title ἀγαπητοὶ, beloved, twice made use of, separates the second part from the first, 1 Peter 2:11, and the third part from the second, 1 Peter 4:12. The state even of the elders is looked upon as a state full of troubles in this life, and there ought to be a wholesome looking forward from it to glory, 1 Peter 5:1-4; and the word, submit yourselves, 1 Peter 5:5, also introduces suffering and endurance notwithstanding; and this seems to be the particular reason why the apostle separates these two conditions, 1 Peter 5:1-11, from those which he mentions 1 Peter 2:12 and following verses.)
III. The Conclusion
—Ἐκλεκτοῖς, elect) in heaven; elect out of the whole people, out of mankind. Comp. this and 1 Peter 1:5, with Matthew 24:24.—παρεπιδήμοις, strangers) on the earth, [with reference to their heavenly country.—V. g.]—διασπορᾶς Πόντου, of the dispersion of Pontus) He addresses the dispersed Jews, Jam 1:1; although he afterwards addresses believers of the Gentiles, who are mixed with them, ch. 1 Peter 2:10, note, 1 Peter 4:3. He mentions five provinces in the order in which they presented themselves to him, writing from the East: ch. 1 Peter 5:13. Cappadocia, Pontus, and Asia, is the order in which they are mentioned, Acts 2:9. The Epistles of Peter were formerly placed before those of John, James, and Jude: and from this circumstance all of them appear to have been called “Catholic” (General) Epistles, because that title is especially applicable to the first. It is not agreed upon whether Peter first sent this Epistle into Pontus, or to Jerusalem, where the Jews flocked together.
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
1 Peter 1:2. Κατὰ πρόγνωσιν, according to the foreknowledge) This depends upon elect. Foreknowledge is also praised (referred to), 1 Peter 1:20. It includes also good-will and love.—Θεοῦ, of God) The mystery of the Trinity, and the economy of our salvation, are intimated in this verse, and indeed these constitute the sum of the Epistle.[1]—Πατρὸς, Father) even our Father.—ἐν ἁγιασμῷ Πνεύματος, in sanctification of the Spirit) 2 Thessalonians 2:13, note.—εἰς ὑπακοὴν, to obedience) That obedience is meant which is rendered through faith; 1 Peter 1:22, note. St Paul undoubtedly joins together, in the passage quoted above, sanctification of the Spirit and faith. Observe also the particles, κατὰ, ἐν, εἰς; by means of which the bearing of the three cardinal benefits upon election, and their mutual order, is indicated. Comp. Apocalypse Revelation 1:4-6.—καὶ ῥαντισμὸν, and sprinkling) The obedient are sprinkled to the remission of their sins: 1 John 1:7. But here the sprinkling is passive, by means of which the sprinkling is obediently received. On the subject of obedience, see again 1 Peter 1:14; on the blood of sprinkling, 1 Peter 1:19.—πληθυνθείη, be multiplied) to a further extent. The same word occurs, 2 Peter 1:2. So Daniel 6:25, εἰρήνη ὑμῖν πληθυνθείη, peace be multiplied unto you.
Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
1 Peter 1:3. Εὐλογητὸς, blessed) The sentiment is, God has regenerated us. The Mode[2] (expression of feeling) is added, that is to say, an expression of thanks.—Πατὴρ, the Father) The whole of this Epistle closely agrees with the Lord’s prayer, and especially with its earlier clauses. Let the sentiments be compared with one another, in their proper order.
And Peter expressly makes many references to prayer itself, ch. 1 Peter 3:7, 1 Peter 4:7.—κατὰ ἔλεος, according to His mercy) We had been in a wretched state: Ephesians 2:1-2.—ἀναγεννήσας, who has regenerated us) 1 Peter 1:23; 1 Peter 2:2. [From this place to1 Peter 2:10, St Peter recounts the things which GOD has done for our benefit; and from that provision for our salvation he derives most efficacious admonitions to hope, 1 Peter 1:3-13; to sanctification and fear in believing, 14–21; to love, 22–2:10; introducing now and then most sweetly doctrine concerning Christ.—V. g.]—εἰς, to) A remarkable Anaphora [repetition in beginnings. Append.]: to hope, to an inheritance, to salvation.—εἰς ἐλπίδα ζῶσαν, to a living hope) This hope is a heavenly inheritance, 1 Peter 1:4 : and it is termed living, because it springs forth and flourishes from the resurrection of Christ. Peter frequently uses the epithet living, 1 Peter 1:2-8; 1 Peter 2:4-5; and he makes mention of hope, 1 Peter 1:13; 1 Peter 1:21; 1 Peter 3:5; 1 Peter 3:15. Comp. the epithets in the following verse. To hope, moreover, he joins faith and love, 1 Peter 1:8; 1 Peter 1:21-22.—διʼ ἀναστάσεως, by the resurrection) This depends upon the word living. Comp. 1 Peter 1:21.
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
1 Peter 1:4. Κληρονομίαν, an inheritance) They who are sons by regeneration, are heirs. He treats of this inheritance also, ch. 1 Peter 3:7; 1 Peter 3:9.—ἄφθαρτον, incorruptible) For it is a divine inheritance.—ἀμίαντον, undefiled[3]) For no impure person, however closely related, is a joint-heir.—ἀμάραντον, free from decay) For the heirs themselves are not subject to decay, they do not die. Peter delights to accumulate synonymous words; 1 Peter 1:7-8; 1 Peter 1:19; 1 Peter 5:10.—τετηρημένην, kept) from the beginning. Comp. 1 Peter 1:10. The same word occurs, John 17:12. Comp. also John 2:10.—ἐν οὐρανοῖς, in heaven) In the power of God.—εἰς ὑμᾶς, unto or for you) who are alive at this time.
[3] No defiled person, though of the number of those who are akin to the Lord as to external privileges (as the Jews were), is a co-heir. The “Proximi” are here opposed to the “filii, regeniti,” who are ipso facto “pure and undefiled.”—T.
Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
1 Peter 1:5. Ἐν δυνάμει Θεοῦ, by the power of God) He Himself does it, and will do it entirely: ch. 1 Peter 5:10. Comp. 2 Peter 1:3.[4] No one can propose to himself, in what way he may wish to arrive at the goal. It is the power of God which gives us safety against our enemies; it is the long-suffering of the Lord which gives us safety against ourselves: 2 Peter 3:15. The apostles themselves are a proof of this.—φρουρουμένους, who are guarded) The inheritance is kept in safety; the heirs are guarded. Neither shall it be wanting to them, nor they to it. A remarkable confirmation [sample of how the word of God strengthens and guards believers] occurs, 2 Peter 3:17.—διὰ πίστεως, by faith) It is by faith that salvation is both received and kept.—ἑτοίμην ἀποκαλυφθῆναι, ready to be revealed) The revelation takes place at the last day: the preparations for it began to be made when Christ came.—ἀποκαλυφθῆναι, to be revealed) A frequent word in this Epistle: 1 Peter 1:7; 1 Peter 1:12-13; 1 Peter 4:13; 1 Peter 5:1.—ἐν καιρῷ ἐσχάτῳ, in the last time) Peter considers the whole of the time, from the beginning of the New Testament to the coming of Christ in glory, as one time, and that short, in comparison with the times of the Old Testament. Comp. note on Acts 1:11. Therefore in depends upon ready.[5]
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
1 Peter 1:6. Ἐν ᾧ) in which circumstance.—ἀγαλλιᾶσθε, ye rejoice) The present, 1 Peter 1:8. Augustine, gaudete, imperative: rejoice ye.[6] Comp. Jam 1:2.—ὀλίγον, for a little time) This is spoken with reference to the whole Church, ch. 1 Peter 5:10. Comp. 1 Peter 4:7.—εἰ δέον ἐστὶ, if it be needful) If (since) has here the force of an affirmation: so in 1 Peter 1:17.
[6] Vulg. “exultatis.” Other MSS. of Vulg. “exultabitis.” So Orig. 1,300b has ἀγαλλιάσεσθε. But ABC, Rec. Text, ἀγαλλιᾶσθε.—E.
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
1 Peter 1:7. Δοκίμιον, the trial) That is, your faith, which is thus tried; for it is compared with gold.—πολυτιμότερον, much more precious) The epithet belongs to the subject.—τοῦ ἀπολλυμένου, which perisheth) Gold perishes with the world, 1 Peter 1:18; nor will it then profit any one. The same participle occurs, John 6:27.—δὲ, but[7]) Faith is compared with gold, not with reference to the perishing of gold, but with reference to its being tried by fire.—εὑρεθῇ, may be found) For it does not now appear; but it will appear when other things shall perish.—ἔπαινον, praise) in words.—τιμὴν, honour) in deeds.—δόξαν, glory) in the award bestowed at the judgment.—ἀποκαλύψει, at the revelation) 1 Peter 1:13.
[7] The δέ is held a good reading in the judgment of Ed. 2, rather than according to the larger Ed., although it is not given in the Germ. Vers.
ABC Rec. Text have διὰ πυρὸς δὲ δοκιμαζομένου. Vulg. Omits ἀπολλυμένον, and therefore also δέ. Orig. has καὶ διὰ κυρὸς δεδοκιμαομένου.—E.
Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
1 Peter 1:8. Οὐκ εἰδότες ἀγαπᾶτε) Ye love, although ye know Him not in person. A paradox: for in other cases it is knowledge which produces love. This is said respecting love: Peter afterwards asserts the same respecting faith. Whom and in whom: the absence of the copula resembles Anaphora.[8]—ΕἸς ὋΝ, in whom) The word in properly belongs to believing, as does also now.—μὴ ὁρῶντες, not seeing) The present: that is, although you see Him not as yet in glory. The apostles, who had seen Him themselves, thought that their faith was not so great as that of others.—ἀνεκλαλήτῳ, unspeakable) even now: 1 Corinthians 2:9.—καὶ δεδοξασμένῃ, and glorified) This joy is glorified in itself, and glorified by witnesses. Comp. 1 Peter 1:10. In other respects it is unspeakable.
Receiving the end of your faith, even the salvation of your souls.
1 Peter 1:9. Κομιζόμενοι, receiving) now, at present.—τῆς πίστεως, of faith) 1 Peter 1:8.—ψυχῶν, of your souls) It is the soul especially which is saved: the body shares in the resurrection.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
1 Peter 1:10. Περὶ ἧς σωτηρίας, of which salvation) A great argument for the truth arises from the prophecies and eagerness of the prophets.—ἐξεζήτησαν καὶ ἐξηρεύνησαν, inquired and searched diligently) There is great emphasis in the two compound words, ἐκζητεῖν, to seek out, to attain to by seeking: ἐξερευνᾶν, to search through, to attain to by searching. The simple word ἐρευνῶντες, searching, occurs in 1 Peter 1:11. What they attained to by inquiring and searching, is expressed and defined in 1 Peter 1:12. Ἐρευνῶντες, searching, refers to the first and principal searching respecting Christ Himself: ἐξεζήτησαν καὶ ἐξηρεύνησαν, they inquired and searched diligently, to a further and more advanced searching respecting Christians.—προφῆται, prophets) with the other righteous men: Matthew 13:17; John 8:56. The omission of the article gives weight to the sentence, as is often the case with the Germans: for it has the effect of calling away the attention of the hearer from the particular consideration of individuals to the genus itself. So 1 Peter 1:12, angels. A gradual rise of subject.—εἰς ὑμᾶς, unto you) who live in this age.—χάριτος, grace) The grace of the New Testament, 1 Peter 1:13. True grace, ch. 1 Peter 5:12. Comp. John 1:17.
Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
1 Peter 1:11. Εἰς τίνα ἢ ποῖον, to what, or what manner of) The disjunctive particle expresses the great eagerness of the prophets: (to know) whether those things were about to happen in their time or afterwards: 1 Peter 1:12. What (τίνα) denotes the time absolutely, so to speak, an era marked out by its own numbers: what manner of (ποῖον) speaks of the time to be known from various events. Daniel 9:2.—Πνεῦμα Χριστοῦ, the Spirit of Christ) testifying of Christ; Revelation 19:10. The Spirit of God, Genesis 1:2, is called the Spirit of Messias in the work entitled Baal Hatturim.—τὰ—παθήματα, the sufferings) Hence comes salvation.—τὰ εἰς Χριστὸν παθήματα) the sufferings about to happen to Christ.—μετὰ ταῦτα) after these sufferings.—δόξας, glories) In the plural. The glory of His resurrection; the glory of His ascension; the glory of the last judgment and of the kingdom of heaven.
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
1 Peter 1:12. Οἷς, to whom) searching.—ὅτι) that.—οὐχ ἑαυτοῖς, not to themselves) Matthew 13:17; Psalm 102:19; Daniel 12:13.—ἡμῖν, to us) The times defined by the seventy weeks of Daniel exactly extend to the time of Christ’s appearance on earth, and to the faithful then living: this is the force of unto us. And these weeks came to an end during the time of Peter. See Ord. Temp. p. 366 (Edit. ii. 314).—αὐτὰ) those things: for prophets is understood with ministered, as is evident from the answering clause, not to themselves. Compare διακονέω with an accusative, ch. 1 Peter 4:10. Ἃ and εἰς ἃ have reference to αὐτὰ.—νῦν, now) The Latin expression is hodie, to-day.—ἐν, with or in) The Evangelists were infallible witnesses.—ἀπ ̓ οὐρανοῦ, from heaven) that is, from God.—ἐπιθυμοῦσιν, desire) It was not so soon revealed to angels; at any rate, not to all. A well-regulated curiosity is a virtue, not only in prophets, 1 Peter 1:10, but also in angels.—ἄγγελοι, angels) The revelation from heaven increases in weight.[9] Prophets, and righteous men, and kings, desired to see and hear the things which Christ spake and did, Matthew 13 : but angels desire to look into the things which the Comforter teaches concerning Christ.—παρακύψαι, to look into) It became known to us by hearing, to angels by sight, which is greater: 1 Timothy 3:16. And yet it affects us more intimately: it is for angels παρακύπτειν, to take a side-glance at; the force of ΠΑΡᾺ is to be noticed.
[9] Here reaches its climax, viz. in the fact of its being the object of angels’ curiosity.—E.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
1 Peter 1:13. Διὸ, wherefore) An exhortation is now derived from those things which have been said.—ἀναζωσάμενοι, girding up) to collect the strength. Comp. the expression, to stir up, 2 Peter 1:13.—τὰς ὀσφύας, the loins) A similar phrase occurs, Job 38:3.—νήφοντες) sober: ch. 1 Peter 5:8.—τελείως ἐλπίσατε, hope [Engl. Vers. “to the end”], hope perfectly) have that hope which may grasp the end (τέλος) placed before it, 1 Peter 1:9. Hope is repeated from 1 Peter 1:3.—φερομένην) which is afforded and held forth. The same word is used, Hebrews 9:16. Grace is given to us in perfect measure, and with that our hope ought perfectly to correspond. They are correlatives.—ἐν ἀποκαλύψει, at the revelation) There is but one revelation, which takes place through the whole time of the New Testament, by the two appearances of Christ: Titus 2:11; Titus 2:13.
As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
1 Peter 1:14. Τέκνα, children) See 1 Peter 1:17, at the beginning.—ὑπακοῆς, of obedience) Obedience is paid either to the Divine truth, 1 Peter 1:22, or to the Divine command. The latter is the fruit of faith; the former is faith itself. Therefore Peter expressly stirs them up to hope in 3d and following verses (making mention of hope itself, 1 Peter 1:3; 1 Peter 1:13); to faith in the 14th and following verses (using the word faith twice in 1 Peter 1:21); to love, 1 Peter 1:22, but in such a manner that he attempers faith with hope, in 7th and following verses; and again hope with faith, 1 Peter 1:21, and faith with love, 1 Peter 1:22, and ch. 1 Peter 2:6 and following verse.—μὴ συσχηματιζόμενοι[10]) Supply γενήθητε, 1 Peter 1:15, be ye not conformed.—ἀγνοίᾳ, in your ignorance) Their former state, even as Jews, before their calling.
[10] σχῆμα and its compounds are used to denote that which is fleeting and changeable, as 1 Corinthians 7:13, τὸ σχῆμα τοῦ κόσμου τούτου, “the fashion of this world;” Romans 12:2, μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, “be not conformed to this world.” The word μορφὴ appears to be contrasted with σχῆμα, as that which is essential, as opposed to that which is outward and accidental.
See an excellent article by Mr Lightfoot in the “Journal of Classical and Sacred Philology,” vol. 3, p. 114.—T.
See note on Romans 12:2. Μορφὴ, the form, denotes something deeper and more perfect than σχῆμα, the outward fashion.—E.
And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
1 Peter 1:17. Ἐπικαλεῖσθε, ye call upon) and are called by His name.—ἀπροσωπολήπτως, without respect of persons) whether any one is a Hebrew or a Greek.—ἀπροσωπολήπτως—ἐν φόβῳ) Comp. 2 Chronicles 19:7.—ἔργον, work) The singular. The work of one man is one, whether it be good or evil.—ἐν φόβῳ, in fear) Fear is joined to hope, each flowing from the same source. Fear prevents us from falling away from hope.—παροικίας, of sojourning) He calls them strangers, because they are in the world, ch. 1 Peter 2:11; not however without an allusion to the διασπορὰ, the dispersion, in Asia, 1 Peter 1:1.
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
1 Peter 1:18. Οὐ φθαρτοῖς, not with corruptible things) 1 Peter 1:23.—ματαίας, vain) A vain course of life, which leaves no fruit behind, when the time has passed away.—πατροπαραδότου, received from the fathers) There is only one Father to be imitated, 1 Peter 1:17. There is the same antithesis, Matthew 23:9. In religion men too willingly and pertinaciously tread in the footsteps of their fathers, and the Jews in particular.
But with the precious blood of Christ, as of a lamb without blemish and without spot:
1 Peter 1:19. Τιμίῳ, precious) The blood of Christ is incorruptible, 1 Peter 1:18.—ὡς, as) This explains the reason[11] for his use of the word precious.—ἀμώμου, without blemish) Jesus Christ had in Himself (ἀμώμου) no taint of evil.—ἀσπίλου, without spot) Nor did He contract any stain from without (ἀσπίλου).
[11] This is an instance of the figure Ætiologia, which is used to express the reason why we make use of any particular proposition or assertion.
Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,
1 Peter 1:20. Προεγνωσμένου, who was fore-ordained) Acts 2:23.—πρὸ, before) Therefore all the good pleasure of God is fulfilled in Christ.—φανερωθέντος δὲ, but manifested) The foreknowledge was in God alone.—χρόνων) times, viz. of the world.
Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
1 Peter 1:21. Δἰ αὐτοῦ, by Him) by Christ, in whose resurrection all the argument and efficacy of faith and hope centre.—[πιστεύοντας, who believe) by the power of that manifestation.—V. g.]—ὥστε) that so.—πίστιν ὑμῶν καὶ ἐλπίδα, your faith and hope) These two are most intimately joined together, and yet they differ with respect to the present and the future. [Faith is derived from the resurrection of Christ: hope from His glorification.—V. g.]—εἰς Θεόν, in God) alone, ch. 1 Peter 3:5, who hath exalted Jesus, and prepared an anchor for us; Hebrews 6:19; Romans 8:34; whereas, apart from Christ, we could but have feared Him. Now we clearly believe and hope.
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
1 Peter 1:22. Τὰς ψυχὰς, your souls) Without the copula, as 1 Peter 1:14-15.—ἡγνικότες, ye who have purified) who have undergone purification of your souls. Hence follows presently καθαρᾶς, pure. The word ἁγνίζειν denotes both chastity and all other purity. See Septuagint.—ὑπακοῇ, in obedience) This is faith, to which love is accustomed to be joined: for Peter attributes purification to faith, Acts 15:9.—τῆς ἀληθείας, of the truth) revealed in Christ.—διὰ Πνεύματος, by the Spirit) The Holy Spirit bestows that obedience and purity. Comp. ch. 1 Peter 1:2.—εἰς φιλαδελφίαν—ἀγαπήσατε, unto love of the brethren—love ye) These are two steps: comp. 2 Peter 1:7; from which the statements concerning the graces which go before [these two steps of love], here in the 22d verse, and there in 5th and 6th, may in like manner be compared.—ἀνυπόκριτον, unfeigned) For it flows from the truth. Comp. ch. 1 Peter 2:1-2.—ἀγαπήσατε, love ye) The sentiments agree, ch. 1 Peter 2:3; 1 Peter 2:10.—ἐκτενῶς, earnestly) ch. 1 Peter 4:8.
Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
1 Peter 1:23. Ἀναγεγεννημένοι, being born again) Hence their brotherhood.—ἐκ σπορᾶς, of sowing) The Word of God is the seed, σπόρος: the preaching of the Word of God, the sowing, σπορά. Therefore of is not afterwards repeated, but the phrase, by the Word, is used.—ζῶντος καὶ μένοντος, living and abiding) This is connected with the Word, 1 Peter 1:25. The Gospel bears incorruptible fruits, and not dead works; because it is in itself incorruptible. The living Word is full of efficacy; abiding for ever, it is free from all corruption.
For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
1 Peter 1:24. Πᾶσα σὰρξ, all flesh) Isaiah 40:6-8. Flesh, that is, man by old descent.—ὡς χόρτος, as grass) The Septuagint does not contain ὡς, as,[12] nor αὐτοῦ, its, in the next clause.—δόξα, glory) The wisdom, strength, riches, and righteousness of man.—ἐξηράνθη, is dried up) from the roots.—ὁ χόρτος, the grass) that is, the flesh.—ἄνθος, the flower) that is, its glory.—ἐξέπεσε, is wont to fall away) in the highest degree.
[12] Hence the omission of the word ὡς in this place is both approved of in the margin of the 2 Ed. as the better reading, and is noticed in the Germ. Vers. In like manner presently, the reading αὐτῆς is preferred to the reading ἀνθρώπου, which was held in more esteem by the larger Ed., in the margin of Ed. 2, and in the Germ. Vers.—E. B.
Lachm. omits ὡς, with AC (but Tisch. claims C in favour of ὡς) and MSS. of Vulg. both Syr. Versions, and Origen. Tisch. inserts ὡς, with B (judging from silence of collators), C (according to Tisch.), MSS. of Vulg. and Memph. and Orig. 1,226a. Also αὐτῆς is read by ABC Vulg. both Syr. Memph. Orig. Ανθρώπου is read by Rec. Text, with inferior authority. Also αὐτοῦ is added after ἄνθος by C Vulg. Memph. But AB, the best MS. of Vulg. (Amiat.), both Syr. Versions, and Origen, omit it.—E.
But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
1 Peter 1:25. Κυρίου, the Lord) The Septuagint has τοῦ Θεοῦ ἡμῶν.—εὐαγγελισθὲν, preached in the Gospel) 1 Peter 1:12.—εἰς ὑμᾶς, unto you) in whom immortality is thereby implanted.
1. Peter, an apostle What in this salutation is the same with those of Paul, requires no new explanation. When Paul prayed for grace and peace, the verb is left out; but Peter adds it, and says, be multiplied; still the meaning is the same; for Paul did not wish to the faithful the beginning of grace and peace, but the increase of them, that is, that God would complete what he had begun.
To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit; and as every one is made sure of his own election by the testimony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to inquire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as the elect; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance; for it is the judgment of charity and not of faith, when we deem all those elect in whom appears the mark of God’s adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the effect, is evident from the context; for afterwards he connects it with the sanctification of the Spirit As far then as they proved that they were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected.
However, he at the same time reminds us whence that election flows, by which we are separated for salvation, that we may not perish with the world; for he says, according to the foreknowledge of God This is the fountain and the first cause: God knew before the world was created whom he had elected for salvation.
But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precognition of God, he intimates that the cause of it depends on nothing else but on God alone, for he of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places.
As however in our election he assigns the first place to the gratuitous favor of God, so again he would have us to know it by the effects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction; for though in the first place he would have us to consider the counsel of God, the cause of which is alone in himself; yet he invites us to notice the effect, by which he sets forth and bears witness to our election. That effect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit.
To the sojourners (4) They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in Gal 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia. (5)
Unto obedience He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sprinkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctification is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an implied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins.
Let us now state the substance of the whole; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ; and further, that both are the work of the Holy Spirit. (6) We hence conclude, that election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life.
(4) Inquilinis ; they are those who dwell in a hired house, tenants. The original, παρεπιδήμοις, means those who dwell among a people, that is, not their own. Sojourners or pilgrims would be the best word. The sentence literally is, “To the sojourners of the dispersion of Pontus.” etc. — Ed.
(5) On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing decisive in favor of the opinion that it was written only to believing Jews; but there is a passage, 1Pe 4:3, which seems clearly to shew that Peter included the believing Gentiles; for “the abominable idolatries” could only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed.
(6) The meaning would be more clear, were we to make a change in the order of the words, “Elected, according to the foreknowledge of God, unto obedience and the sprinkling of the blood of Jesus Christ, through (or, by) the sanctification of the Spirit,” that is, they were elected in order that they might obey the gospel, and be cleansed from the guilt of sin by the blood of Christ, through the sanctifying power of the Spirit. It was not their obedience that made them the elect, but they were chosen that they might obey, and thus obey through the influence of the Spirit. This is clearly the doctrine of this passage. See 2Th 2:13 — Ed.
3. Blessed be God We have said that the main object of this epistle is to raise us above the world, in order that we may be prepared and encouraged to sustain the spiritual contests of our warfare. For this end, the knowledge of God’s benefits avails much; for, when their value appears to us, all other things will be deemed worthless, especially when we consider what Christ and his blessings are; for everything without him is but dross. For this reason he highly extols the wonderful grace of God in Christ, that is, that we may not deem it much to give up the world in order that we may enjoy the invaluable treasure of a future life; and also that we may not be broken down by present troubles, but patiently endure them, being satisfied with eternal happiness.
Further, when he gives thanks to God, he invites the faithful to spiritual joy, which can swallow up all the opposite feelings of the flesh.
And Father of our Lord Jesus Christ Understand the words thus, — “Blessed be God who is the Father of Jesus Christ.” For, as formerly, by calling himself the God of Abraham, he designed to mark the difference between him and all fictitious gods; so after he has manifested himself in his own Son, his will is, not to be known otherwise than in him. Hence they who form their ideas of God in his naked majesty apart from Christ, have an idol instead of the true God, as the case is with the Jews and the Turks. Whosoever, then, seeks really to know the only true God, must regard him as the Father of Christ; for, whenever our mind seeks God, except Christ be thought of, it will wander and be confused, until it be wholly lost. Peter meant at the same time to intimate how God is so bountiful and kind towards us; for, except Christ stood as the middle person, his goodness could never be really known by us.
Who hath begotten us again He shews that supernatural life is a gift, because we are born the children of wrath; for had we been born to the hope of life according to the flesh, there would have been no necessity of being begotten again by God. Therefore Peter teaches us, that we who are by nature destined to eternal death, are restored to life by God’s mercy. And this is, as it were, our second creation, as it is said in the first chapter of the Epistle to the Ephesians. Lively or living hope, means the hope of life. (7) At the same time there seems to be an implied contrast between the hope fixed on the incorruptible kingdom of God, and the fading and transient hopes of man.
According to his abundant mercy He first mentions the efficient cause, and then he points out the mediating cause, as they say. He shews that God was induced by no merits of ours to regenerate us unto a living hope, because he assigns this wholly to his mercy. But that he might more completely reduce the merits of works to nothing, he says, great ( multam ) mercy. All, indeed, confess that God is the only author of our salvation, but they afterwards invent extraneous causes, which take away so much from his mercy. But Peter commends mercy alone; and he immediately connects the way or manner, by the resurrection of Christ; for God does not in any other way discover his mercy; hence Scripture ever directs our attention to this point. And that Christ’s death is not mentioned, but his resurrection, involves no inconsistency, for it is included; because a thing cannot be completed without having a beginning; and he especially brought forward the resurrection, because he was speaking of a new life.
(7) ”This is a Hebraism,” says Macknight, “for a hope of life. Accordingly, the Syriac version hath here, in spem vitae — to a hope of life.” The begetting again seems not to refer to inward renovation, but to what God did by raising Christ from the dead. To beget, sometimes means to put one in a new state or condition; as the expression, “This day have I begotten thee,” means, that God had then constituted his Son a king, publicly invested him, as it were, with that office. Similar is the meaning here: God through the resurrection of Christ restored to the hope of life his desponding followers: hence the import of the word “again;” though Macknight thinks the reference to be to the covenant of grace made with our first parents after the fall, and that believers were begotten the second time to the same hope by the resurrection of Christ. The word for “begetting again,” is only found here, and in a passive sense in 1Pe 1:23, where it has a different meaning, as it evidently refers to the renovation of the heart. — Ed.
4. To an inheritance (8) The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways.
Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.
(8) Pareus puts, “that is, to an inheritance,” making this sentence explanatory of “the hope,” as hope here is a metonymy for its object. It is an inheritance “incorruptible,” not to be destroyed by a flood or by fire, — “undefiled,” not like the land of Canaan, its type, which was defiled by its inhabitants, — “unfading,” different from any worldly inheritance, for the world passeth away. — Ed.
5. Who are kept by the power of God We are to notice the connection when he says, that we are kept while in the world, and at the same time our inheritance is reserved in heaven; otherwise this thought would immediately creep in, “What does it avail us that our salvation is laid up in heaven, when we are tossed here and there in this world as in a turbulent sea? What can it avail us that our salvation is secured in a quiet harbour, when we are driven to and fro amidst thousand shipwrecks?” The apostle, therefore, anticipates objections of this kind, when he shews, that though we are in the world exposed to dangers, we are yet kept by faith; and that though we are thus nigh to death, we are yet safe under the guardianship of faith. But as faith itself, through the infirmity of the flesh, often quails, we might be always anxious about the morrow, were not the Lord to aid us. (9)
And, indeed, we see that under the Papacy a diabolical opinion prevails, that we ought to doubt our final perseverance, because we are uncertain whether we shall be tomorrow in the same state of grace. But Peter did not thus leave us in suspense; for he testifies that we stand by the power of God, lest any doubt arising from a consciousness of our own infirmity, should disquiet us. How weak soever we may then be, yet our salvation is not uncertain, because it is sustained by God’s power. As, then, we are begotten by faith, so faith itself receives its stability from God’s power. Hence is its security, not only for the present, but also for the future.
Unto salvation As we are by nature impatient of delay, and soon succumb under weariness, he therefore reminds us that salvation is not deferred because it is not yet prepared, but because the time of its revelation is not yet come. This doctrine is intended to nourish and sustain our hope. Moreover, he calls the day of judgment the last time, because the restitution of all things is not to be previously expected, for the intervening time is still in progress. What is elsewhere called the last time, is the whole from the coming of Christ; it is so called from a comparison with the preceding ages. But Peter had a regard to the end of the world.
(9) The meaning would be somewhat different, but the sentence would be more intelligible, were we to render it thus, “Who are kept by faith in the power of God unto salvation.” Salvation here means that of the body as well as of the soul at the resurrection. — Ed.
6. Wherein ye greatly rejoice, or, In which ye exult. Though the termination of the Greek verb is doubtful, yet the meaning requires that we read, “ye exult,” rather than “exult ye.” In which refers to the whole that is said of the hope of salvation laid up in heaven. But he rather exhorts than praises them; for his object was to shew what fruit was to come from the hope of salvation, even spiritual joy, by which not only the bitterness of all evil might be mitigated, but also all sorrow overcome. At the same time to exult is more expressive than to rejoice. (10)
But it seems somewhat inconsistent, when he says that the faithful, who exulted with joy, were at the same time sorrowful, for these are contrary feelings. But the faithful know by experience, how these things can exist together, much better than can be expressed in words. However, to explain the matter in a few words, we may say that the faithful are not logs of wood, nor have they so divested themselves of human feelings, but that they are affected with sorrow, fear danger, and feel poverty as an evil, and persecutions as hard and difficult to be borne. Hence they experience sorrow from evils; but it is so mitigated by faith, that they cease not at the same time to rejoice. Thus sorrow does not prevent their joy, but, on the contrary, give place to it. Again, though joy overcomes sorrow, yet it does not put an end to it, for it does not divest us of humanity. And hence it appears what true patience is; its beginning, and, as it were, its root, is the knowledge of God’s blessings, especially of that gratuitous adoption with which he has favored us; for all who raise hither their minds, find it an easy thing calmly to bear all evils. For whence is it that our minds are pressed down with grief, except that we have no participation of spiritual things? But all they who regard their troubles as necessary trials for their salvation, not only rise above them, but also turn them to an occasion of joy.
Ye are in heaviness, or, Ye are made sorrowful. Is not sorrow also the common lot of the reprobate? for they are not free from evils. But Peter meant that the faithful endure sorrow willingly, while the ungodly murmur and perversely contend with God. Hence the godly bear sorrow, as the tamed ox the yoke, or as a horse, broken in, the bridle, though held by a child. God by sorrow afflicts the reprobate, as when a bridle is by force put in the mouth of a ferocious and refractory horse; he kicks and offers every resistance, but all in vain. Then Peter commends the faithful, because they willingly undergo sorrow, and not as though forced by necessity.
By saying, though now for a season, or, a little while, he supplied consolation; for the shortness of time, however hard evils may be, does not a little lessen them; and the duration of the present life is but a moment of time. If need be; the condition is to be taken for a cause; for he purposed to shew, that God does not, without reason, thus try his people; for, if God afflicted us without a cause, to bear it would be grievous. Hence Peter took an argument for consolation from the design of God; not that the reason always appears to us, but that we ought to be fully persuaded that it ought to be so, because it is God’s will.
We must notice that he does not mention one temptation, but many; and not temptations of one kind, but manifold temptations It is, however, better to seek the exposition of this passage in the first chapter of James
(10) Some take the verb in a future sense, “At which (time) ye shall exult;” and some as being an imperative, “On account of which exult ye;” but neither of these comports with the context; for the 8th verse proves that he speaks of present joy, and that he states the case as it was among them. It is better with Calvin to refer “wherein,” or, “on account of which,” to the fact stated in the previous verse, that they were kept by God’s power for salvation ready to be revealed. — Ed.
7. Much more precious than of gold The argument is from the less to the greater; for if gold, a corruptible metal, is deemed of so much value that we prove it by fire, that it may become really valuable, what wonder is it that God should require a similar trial as to faith, since faith is deemed by him so excellent? And though the words seem to have a different meaning, he yet compares faith to gold, and makes it more precious than gold, that hence he might draw the conclusion, that it ought to be fully proved. (11) It is moreover uncertain how far he extends the meaning of the words, “tried” δοκιμάζεσθαι and “trial” δοκίμιον
Gold is, indeed, tried twice by fire; first, when it is separated from its dross; and then, when a judgment is to be formed of its purity. Both modes of trial may very suitably be applied to faith; for when there is much of the dregs of unbelief remaining in us, and when by various afflictions we are refined as it were in God’s furnace, the dross of our faith is removed, so that it becomes pure and clean before God; and, at the same time, a trial of it is made, as to whether it be true or fictitious. I am disposed to take these two views, and what immediately follows seems to favor this explanation; for as silver is without honor or value before it be refined, so he intimates that our faith is not to be honored and crowned by God until it be duly proved.
At the appearing of Jesus Christ, or, when Jesus Christ shall be revealed. This is added, that the faithful might learn to hold on courageously to the last day. For our life is now hidden in Christ, and will remain hidden, and as it were buried, until Christ shall appear from heaven; and the whole course of our life leads to the destruction of the external man, and all the things we suffer are, as it were, the preludes of death. It is hence necessary, that we should cast our own eyes on Christ, if we wish in our afflictions to behold glory and praise. For trials as to us are full of reproach and shame, and they become glorious in Christ; but that glory in Christ is not yet plainly seen, for the day of consolation is not yet come. (12)
(11) The seeming difference in meaning referred to, arises from this, that the Apostle uses two nouns (a common thing in Scripture) instead of a noun and an adjective or participle — “the trial of your faith,” instead of “your tried faith,” or, “your faith when tried.” — Ed.
(12) The “praise, honor, and glory,” refer to tried faith; it will be praised or approved by the Judge, honored before men and angels, and followed by eternal glory. — Ed.
8. Whom having not seen, or, Whom though ye have not seen. He lays down two things, that they loved Christ whom they had not seen, and that they believed on him whom they did not then behold. But the first arises from the second; for the cause of love is faith, not only because the knowledge of those blessings which Christ bestows on us, moves us to love him, but because he offers us perfect felicity, and thus draws us up to himself. He then commends the Jews, because they believed in Christ whom they did not see, that they might know that the nature of faith is to acquiesce in those blessings which are hid from our eyes. They had indeed given some proof of this very thing, though he rather directs what was to be done by praising them.
The first clause in order is, that faith is not to be measured by sight. For when the life of Christians is apparently miserable, they would instantly fail, were not their happiness dependent on hope. Faith, indeed, has also its eyes, but they are such as penetrate into the invisible kingdom of God, and are contented with the mirror of the Word; for it is the demonstration of invisible things, as it is said in Heb 11:1. Hence true is that saying of Paul, that
we are absent from the Lord while we are in the flesh;
for we walk by faith and not by sight.
(2Co 5:6.)
The second clause is, that faith is not a cold notion, but that it kindles in our hearts love to Christ. For faith does not (as the sophists prattle) lay hold on God in a confused and implicit manner, (for this would be to wander through devious paths;) but it has Christ as its object. Moreover, it does not lay hold on the bare name of Christ, or his naked essence, but regards what he is to us, and what blessings he brings; for it cannot be but that the affections of man should be led there, where his happiness is, according to that saying,
“Where your treasure is, there is also your heart.” (Mat 6:21.)
Ye rejoice, or, Ye exult. He again refers to the fruit of faith which he had mentioned, and not without reason; for it is an incomparable benefit, that consciences are not only at peace before God, but confidently exult in the hope of eternal life. And he calls it joy unspeakable, or unutterable, because the peace of God exceeds all comprehension. What is added, full of glory, or glorified, admits of two explanations. It means either what is magnificent and glorious, or what is contrary to that which is empty and fading, of which men will soon be ashamed. Thus “glorified” is the same with what is solid and permanent, beyond the danger of being brought to nothing. (13) Those who are not elevated by this joy above the heavens, so that being content with Christ alone, they despise the world, in vain boast that they have faith.
(13) After “unspeakable,” “glorified” must mean something greater, or it may be viewed as more specific, it is a joy unspeakable, it being a glorified joy in a measure, or the joy of the glorified in heaven. According to this view the words may be thus rendered, “with joy unspeakable and heavenly.” Doddridge gives this paraphrase, “With unutterable and even glorified joy, with such a joy as seems to anticipate that of the saints in glory.” — Ed.
9. Receiving the end of your faith He reminds the faithful where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our affections ensnared by is allurements; this life and all things belonging to the body are great impediments, which prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly intimates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation. (14) In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet deferred. For our adoption ought now to satisfy us; nor ought we to ask to be introduced before the time into the possession of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle’s words, that salvation is not otherwise obtained than by faith; and we know that faith leans on the sole promise of gratuitous adoption; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account.
But why does he mention souls only, when the glory of a resurrection is promised to our bodies? As the soul is immortal, salvation is properly ascribed to it, as Paul sometimes is wont to speak, —
“That the soul may be saved in the day of the Lord.”
(1Co 5:5.)
But it is the same as though he had said “Eternal salvation.” For there is an implied comparison between it and the mortal and fading life which belongs to the body. At the same time, the body is not excluded from a participation of glory when annexed to the soul.
(14) It is necessary either to give a future meaning to this participle, “Being about to receive;” or to view the Apostle as speaking of the salvation of the soul now, as distinct from the salvation of the soul and body hereafter. The latter view seems most appropriate to the passage. The soul is now saved by faith. The end of faith, its object and accomplishment, is reconciliation with God, and reconciliation is salvation. — Ed.
He hence commends the value of salvation, because the prophets had their minds intensely fixed on it; for it must have been a great matter, and possessing peculiar excellency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God’s goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity; for from the beginning of the world it had received a plain testimony from the Holy Spirit.
These two things ought to be distinctly noticed: he declares that more has been given to us than to the ancient fathers, in order to amplify by this comparison the grace of the gospel; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, therefore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. What is said afterwards is to be referred to their public office.
But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of the grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The second is, — that the Spirit of Christ predicted by them of the future condition of Christ’s kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various sufferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God’s presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world; for what is there which this incomparable benefit does not reduce to nothing?
10Of which salvation Had not the fathers the same salvation as we have? Why then does he say that the fathers inquired, as though they possessed not what is now offered to us? The answer to this is plain, that salvation is to be taken here for that clear manifestation of it which we have through the coming of Christ. The words of Peter mean no other thing than those of Christ, when he said,
“Many kings and prophets have desired to see the things which ye see, and have not seen them.” (Mat 13:17.)
As then the prophets had but a limited knowledge of the grace brought by Christ, as to its revelation they justly desired something more. When Simeon, after seeing Christ, prepared himself calmly and with a satisfied mind for death, he shewed that he was before unsatisfied and anxious. Such was the feeling of all the godly.
11. And what they inquired is pointed out when he adds, Searching what, or what manner of time There was a difference between the law and the gospel, a veil as it were being interposed, that they might not see those things nearer which are now set before our eyes. Nor was it indeed proper, while Christ the Sun of righteousness was yet absent, that the full light should shine as at mid-day. And though it was their duty to confine themselves within their prescribed limits, yet it was no superstition to sigh with a desire of having a nearer sight. For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them patiently to wait as long as it pleased the Lord to defer the time. Moreover, to seek as to prophecies the particular time, seems to me unprofitable; for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, “of future grace,” it is literally, “of the grace which is to you.” But as the meaning remains the same, I was not disposed to make any change.
It is more worthy of observation, that he does not say that the prophets searched according to their own understanding as to the time when Christ’s kingdom would come, but that they applied their minds to the revelation of the Spirit. Thus they have taught us by their example a sobriety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to man’s curiosity, except the Spirit of God presides over their minds, so that they may not desire anything else than to speak from him. And further, the spiritual kingdom is a higher subject than what the human mind can succeed in investigating, except the Spirit be the guide. May we also therefore submit to his guidance.
The Spirit of Christ which was in them First, “who was in them,” and secondly, “testifying,” that is, giving a testimony, by which expression he intimates that the prophets were endued with the Spirit of knowledge, and indeed in no common manner, as those who have been teachers and witnesses to us, and that yet they were not partakers of that light which is exhibited to us. At the same time, a high praise is given to their doctrine, for it was the testimony of the Holy Spirit; the preachers and ministers were men, but he was the teacher. Nor does he declare without reason that the Spirit of Christ then ruled; and he makes the Spirit, sent from heaven, to preside over the teachers of the Gospel, for he shews that the Gospel comes from God, and that the ancient prophecies were dictated by Christ.
The sufferings of Christ That they might bear submissively their afflictions, he reminds them that they had been long ago foretold by the Spirit. But he includes much more than this, for he teaches us, that the Church of Christ has been from the beginning so constituted, that the cross has been the way to victory, and death a passage to life, and that this had been clearly testified. There is, therefore, no reason why afflictions should above measure depress us, as though we were miserable under them, since the Spirit of God pronounces us blessed.
The order is to be noticed; he mentions sufferings first, and then adds the glories which are to follow. For he intimates that this order cannot be changed or subverted; afflictions must precede glory. So there is to be understood a twofold truth in these words, — that Christians must suffer many troubles before they enjoy glory, — and that afflictions are not evils, because they have glory annexed to them. Since God has ordained this connection, it does not behove us to separate the one from the other. And it is no common consolation, that our condition, such as we find it to be, has been foretold so many ages ago.
Hence we learn, that it is not in vain that a happy end is promised to us; secondly, we hence know that we are not afflicted by chance, but through the infallible providence of God; and lastly, that prophecies are like mirrors to set forth to us in tribulations the image of celestial glory.
Peter, indeed, says, that the Spirit had testified of the coming afflictions of Christ; but he does not separate Christ from his body. This, then, is not to be confined to the person of Christ, but a beginning is to be made with the head, so that the members may in due order follow, as Paul also teaches us, that we must be conformed to him who is the first-born among his brethren. In short, Peter does not speak of what is peculiar to Christ, but of the universal state of the Church. But it is much fitted to confirm our faith, when he sets forth our afflictions as viewed in Christ, for we thereby see better the connection of death and life between us and him. And, doubtless, this is the privilege and manner of the holy union, that he suffers daily in his members, that after his sufferings shall be completed in us, glory also may have its completion. See more on this subject in the third chapter of the Epistle to the Colossians, and in the fourth of the first Epistle to Timothy.
12Unto whom it was revealed This passage has been strangely perverted by fanatics, so as to exclude the fathers who lived under the law from the hope of eternal salvation. For it does not deny that the prophets usefully ministered to their own age, and edified the church, but teaches us that their ministry is more useful to us, because we are fallen on the ends of the world. We see how highly they extolled the kingdom of Christ, how assiduous they were in adorning it, how diligently they stimulated all to seek it; but they were by death deprived of the privilege of seeing it as it now is. What else then was this, but that they spread the table, that others might afterwards feed on the provisions laid on it. They indeed tasted by faith of those things which the Lord has by their hands transmitted to be enjoyed by us; and they also partook of Christ as the real food of their souls. But what is spoken of now is the exhibition of this blessing, and we know that the prophetic office was confined as it were within limits, in order that they might support themselves and others with the hope of Christ, who was to come. They therefore possessed him as one hidden, and as it were absent — absent, I say, not in power or grace, but because he was not yet manifested in the flesh. Therefore his kingdom also was as yet hid as it were under coverings. At length descending on earth, he in a manner opened heaven to us, so that we might have a near view of those spiritual riches, which before were under types exhibited at a distance. This fruition then of Christ as manifested, forms the difference between us and the prophets. Hence we learn how they ministered to us rather than to themselves.
But though the prophets were admonished from above that the grace which they proclaimed would be deferred to another age, yet they were not slothful in proclaiming it, so far were they from being broken down with weariness. But if their patience was so great, surely we shall be twice and thrice ungrateful, if the fruition of the grace denied to them will not sustain us under all the evils which are to be endured.
Which are now reported to you, or announced to you. He again marks the difference between the ancient doctrine and the preaching of the gospel. For as the righteousness of God is revealed in the gospel, having a testimony from the law and the prophets, so also the glory of Christ, of which the Spirit testified formerly, is now openly proclaimed. And at the same time he hence proves the certainty of the gospel, because it contains nothing but what had been long ago testified by the Spirit of God. He further reminds them, that under the banner of the same Spirit, by his dictation and guidance, the gospel was preached, lest they might think of anything human in this case.
Which things the angels desire to look into It is indeed the highest praise to the gospel, that it contains treasures of wisdom, as yet concealed and hidden from angels. But some one may object, and say that it is not reasonable that things should be open and known to us which are hidden from angels, who always see the face of God, and are his ministers in ruling the church, and in the administration of all his blessings. To this I answer, that things are open to us as far as we see them in the mirror of the word; but our knowledge is not said to be higher than that of angels; Peter only means that such things are promised to us as angels desire to see fulfilled. Paul says that by the calling of the Gentiles the wonderful wisdom of God was made known to angels. for it was a spectacle to them, when Christ gathered into one body the lost world, alienated for so many ages from the hope of life. Thus daily they see with admiration the magnificent works of God in the government of his church. How much greater will their admiration be, at witnessing the last display of divine justice, when the kingdom of Christ shall be completed! This is as yet hidden, the revelation of which they still expect and justly wish to see.
The passage indeed admits of a twofold meaning; either that the treasure we have in the gospel fills the angels with a desire to see it, as it is a sight especially delightful to them; or that they anxiously desire to see the kingdom of Christ, the living image of which is set forth in the gospel. But the last seems to me to be the most suitable meaning.
From the greatness and excellency of grace he draws an exhortation, that it surely behoved them the more readily to receive the grace of God, as the more bountifully he bestowed it upon them. And we must notice the connection: he had said, that so elevated was the kingdom of Christ, to which the gospel calls us, that even angels in heaven desire to see it; what then ought to be done by us who are in the world? Doubtless, as long as we live on earth, so great is the distance between us and Christ, that in vain he invites us to himself. It is hence necessary for us to put off the image of Adam and to cast aside the whole world and all hinderances, that being thus set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. (15)
Then the first part of the exhortation is, to gird up the loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second par, he prescribes the manner, that having their minds changed, they were to be formed after the image of God.
13Wherefore gird up the loins of your mind It is a similitude taken from an ancient custom; for when they had long garments, they could not make a journey, nor conveniently do any work, without being girded up. Hence these expressions, to gird up one’s-self for a work or an undertaking. He then bids them to remove all impediments, that being set at liberty they might go on to God. Those who philosophize more refinedly about the loins, as though he commanded lusts to be restrained and checked, depart from the real meaning of the Apostle, for these words mean the same with those of Christ,
“Let your loins be girded about, and burning lamps in your hands,”
(Luk 12:35,)
except that Peter doubles the metaphor by ascribing loins to the mind. And he intimates that our minds are held entangled by the passing cares of the world and by vain desires, so that they rise not upward to God. Whosoever, then, really wishes to have this hope, let him learn in the first place to disentangle himself from the world, and gird up his mind that it may not turn aside to vain affections. And for the same purpose he enjoins sobriety, which immediately follows; for he commends not temperance only in eating and drinking, but rather spiritual sobriety, when all our thoughts and affections are so kept as not to be inebriated with the allurements of this world. For since even the least taste of them stealthily draws us away from God, when one plunges himself into these, he must necessarily become sleepy and stupid, and he forgets God and the things of God.
Hope to the end, or, Perfectly hope. He intimates that those who let their minds loose on vanity, did not really and sincerely hope for the grace of God; for though they had some hope, yet as they vacillated and were tossed to and fro in the world, there was no solidity in their hope. Then he says, for the grace which will be brought to you, in order that they might be more prompt to receive it. God ought to be sought, though far off; but he comes of his own will to meet us. How great, then, must be our ingratitude if we neglect the grace that is thus set before us! This amplification, then, is especially intended to stimulate our hope.
What he adds, At the revelation of Jesus Christ, may be explained in two ways: that the doctrine of the Gospel reveals Christ to us; and that, as we see him as yet only through a mirror and enigmatically, a full revelation is deferred to the last day. The first meaning is approved by Erasmus, nor do I reject it. The second seems, however, to be more suitable to the passage. For the object of Peter was to call us away beyond the world; for this purpose the fittest thing was the recollection of Christ’s coming. For when we direct our eyes to this event, this world becomes crucified to us, and we to the world. Besides, according to this meaning, Peter used the expression shortly before. Nor is it a new thing for the apostles to employ the preposition ἐν in the sense of εἰς. Thus, then, I explain the passage, — “You have no need to make a long journey that you may attain the grace of God; for God anticipates you; inasmuch as he brings it to you.” But as the fruition of it will not be until Christ appears from heaven, in whom is hid the salvation of the godly, there is need, in the meantime, of hope; for the grace of Christ is now offered to us in vain, except we patiently wait until the coming of Christ.
(15) Pareus observes, that the Apostle, in this part of the chapter, exhorted the faithful to sobriety, holiness, humility, and brotherly love, by five reasons: 1, because they were the children of God, 1Pe 1:14; 2, because God is holy, and requires holiness, 1Pe 1:15; 3, because God is no respecter of persons, 1Pe 1:17; 4, because of the value of the price for their redemption, 1Pe 1:18; and 5, because they had been born again of an immortal seed, 1Pe 1:23. — Ed.
14As obedient children He first intimates that we are called by the Lord to the privilege and honor of adoption through the Gospel; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God’s children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except we be renewed and put off the image of old Adam.
Hence we learn what Christians ought to propose to themselves as an object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to God, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world; and certainly, whenever the Scripture speaks of the renewal of God’s image in us, it begins here, that the old man with his lusts is to be destroyed.
In your ignorance The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says,
“Ye henceforth walk not as the Gentiles, in the vanity of their mind, who have the mind darkened, being alienated from the life of God, because of the ignorance that is in them.”
(Eph 4:17.)
Where the knowledge of God is not, there darkness, error, vanity, destitution of light and life, prevail. These things, however, do not render it impossible that the ungodly should be conscious of doing wrong when they sin, and know that their judge is in heaven, and feel an executioner within them. In short, as the kingdom of God is a kingdom of light, all who are alienated from him must necessarily be blind and go astray in a labyrinth.
We are in the meantime reminded, that we are for this end illuminated as to the knowledge of God, that we may no longer be carried away by roving lusts. Hence, as much progress any one has made in newness of life, so much progress has he made in the knowledge of God.
Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain boasting of those who wished to be wise apart from Christ, he justly said in one short sentence, that they did not hold the head. (Col 2:19.) Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him!
15He who hath called you is holy He reasons from the end for which we are called. God sets us apart as a peculiar people for himself; then we ought to be free from all pollutions. And he quotes a sentence which had been often repeated by Moses. For as the people of Israel were on every side surrounded by heathens, from whom they might have easily adopted the worst examples and innumerable corruptions, the Lord frequently recalled them to himself, as though he had said, “Ye have to do with me, ye are mine; then abstain from the pollutions of the Gentiles.” We are too ready to look to men, so as to follow their common way of living. Thus it happens, that some lead others in troops to all kinds of evil, until the Lord by his calling separates them.
In bidding us to be holy like himself, the proportion is not that of equals; but we ought to advance in this direction as far as our condition will bear. And as even the most perfect are always very far from coming up to the mark, we ought daily to strive more and more. And we ought to remember that we are not only told what our duty is, but that God also adds, “I am he who sanctify you.”
It is added, In all manner of conversation, or, in your whole conduct. There is then no part of our life which is not to be redolent with this good odour of holiness. For we see that in the smallest things and almost insignificant, the Lord accustomed his people to the practice of holiness, in order that they might exercise a more diligent care as to themselves.
17And if ye call on the Father They are said here to call on God the Father, who professed themselves to be his children, as Moses says, that the name of Jacob was called on Ephraim and Manasseh, that they might be counted his children. (Gen 48:16.) According to this meaning also, we say in French reclamer But he had a regard to what he had said before, “as obedient children.” And from the character of the Father himself, he shews what sort of obedience ought to be rendered. He judges, he says, without looking on the person, that is, no outward mask is of any account with him, as the case is with men, but he sees the heart, (1Sa 16:7;) and his eyes look on faithfulness. (Jer 5:3.) This also is what Paul means when he says that God’s judgment is according to truth, (Rom 2:2;) for he there inveighs against hypocrites, who think that they deceive God by a vain pretense. The meaning is, that we by no means discharge our duty towards God, when we obey him only in appearance; for he is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit.
By saying, According to every man’s work, he does not refer to merit or to reward; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart. In this place faith also is included in the work. It hence appears evident how foolish and puerile is the inference that is drawn, — “God is such that he judges every one of us by the integrity of his conscience, not by the outward appearance; then we obtain salvation by works.”
The fear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God’s eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently. He calls the present life a sojourning, not in the sense in which he called the Jews to whom he was writing sojourners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (Heb 11:13.)
18Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of our redemption, which ought always to be remembered when our salvation is spoken of. For to him who repudiates or despises the grace of the gospel, not only his own salvation is worthless, but also the blood of Christ, by which God has manifested its value. But we know how dreadfully sacrilegious it is to regard as common the blood of the Son of God. There is hence nothing which ought so much to stimulate us to the practice of holiness, as the memory of this price of our redemption.
Silver and gold For the sake of amplifying he mentions these things in contrast, so that we may know that the whole world, and all things deemed precious by men, are nothing to the excellency and value of this price.
But he says that they had been redeemed from their vain conversation, (16) in order that we might know that the whole life of man, until he is converted to Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to the right way, but because it is God’s will that the price, offered for our salvation, should be effectual in our behalf. Then the blood of Christ is not only the pledge of our salvation, but also the cause of our calling.
Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a pure conscience from his forefathers, (2Ti 1:3,) and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (2Ti 1:5,) and as Christ also said of the Jews that they knew whom they worshipped (Joh 4:22,) it may seem strange that Peter should assert that the Jews of his time learnt nothing from their fathers but mere vanity. To this I answer, that Christ, when he declared that the way or the knowledge of true religion belonged to the Jews, referred to the law and the commandments of God rather than to the people; for the temple had not to no purpose been built at Jerusalem, nor was God worshipped there according to the fancies of men, but according to what was prescribed in the Law; he, therefore, said that the Jews were not going astray while observing the Law. As to Paul’s forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sincere piety continued, while the body of the people had become wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles; they were not only imbued with false opinions, but also fascinated with the grossest dotages; and they who had been scattered to various parts of the world, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, therefore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law.
But we hence learn, that as soon as men depart from Christ, they go fatally astray. In vain is pretended in this case the authority of the Fathers or an ancient custom. For the Prophet Ezekiel cried to the Jews,
“Walk ye not in the statutes of your fathers.”
(Eze 20:18.)
This ought also to be no less attended to by us in the present day; for, in order that the redemption of Christ may be effectual and useful to us, we must renounce our former life, though derived from the teaching and practice of our fathers. Thrice foolish, then, are the Papists, who think that the name of Fathers is a sufficient defense for all their superstitions, so that they boldly reject whatever is brought forward from the Word of God.
(16) ‘The verb λυτρόω means properly to redeem by a price from tyranny or bondage, but its meaning here, and in Luk 24:21, and Titus 2:14, is merely to deliver. “Vain conversation” signifies a useless, profitless mode of living. — Ed.
19As of a lamb He means by this similitude, that we have in Christ whatever had been shadowed forth by the ancient sacrifices, though he especially alludes to the Paschal lamb. But let us hence learn what benefit the reading of the Law brings us in this respect; for, though the rite of sacrificing is abolished, yet it assists our faith not a little, to compare the reality with the type, so that we may seek in the former what the latter contains. Moses ordered a whole or perfect lamb, without blemish, to be chosen for the Passover. The same thing is often repeated as to the sacrifices, as in Lev 23:0; in Num 28:0; and in other places. Peter, by applying this to Christ, teaches us that he was a suitable victim, and approved by God, for he was perfect, without any blemish; had he had any defect in him, he could not have been rightly offered to God, nor could he pacify his wrath.
20Who verily was foreordained He again by a comparison amplifies the grace of God, with which he had peculiarly favored the men of that age. For it was not a common or a small favor that God deferred the manifestation of Christ to that time, when yet he had ordained him in his eternal council for the salvation of the world. At the same time, however, he reminds us, that it was not a new or a sudden thing as to God that Christ appeared as a Savior; and this is what ought especially to be known. For, in addition to this, that novelty is always suspicious, what would be the stability of our faith, if we believed that a remedy for mankind had suddenly occurred at length to God after some thousands of years? In short, we cannot confidently recumb on Christ, except we are convinced that eternal salvation is in him, and always has been in him. Besides, Peter addressed the Jews, who had heard that he had already been long ago promised; and though they understood nothing true or clear or certain respecting his power and office, yet there remained among them a persuasion, that a Redeemer had been promised by God to the fathers.
It may yet be asked, As Adam did not fall before the creation of the world, how was it that Christ had been appointed the Redeemer? for a remedy is posterior to the disease. My reply is, that this is to be referred to God’s foreknowledge; for doubtless God, before he created man, foresaw that he would not stand long in his integrity. Hence he ordained, according to his wonderful wisdom and goodness, that Christ should be the Redeemer, to deliver the lost race of man from ruin. For herein shines forth more fully the unspeakable goodness of God, that he anticipated our disease by the remedy of his grace, and provided a restoration to life before the first man had fallen into death. If the reader wishes for more on this subject, he may find it in my Institutes.
But was manifest, or manifested. Included in these words, as I think, is not only the personal appearance of Christ, but also the proclamation of the Gospel. For, by the coming of Christ, God executed what he had decreed; and what he had obscurely indicated to the fathers is now clearly and plainly made known to us by the Gospel. He says that this was done in these last times, meaning the same as when Paul says,
“In the fullness of time,” (Gal 4:4;)
for it was the mature season and the full time which God in his counsel had appointed.
For you He does not exclude the fathers, to whom the promise had not been useless; but as God has favored us more than them, he intimates that the greater the amplitude of grace towards us, the more reverence and ardor and care are required of us.
21Who believe The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who by him believe in God: here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator: first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which immediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate; but with what success? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (Col 1:15;) but this name is given to him for this reason, because God cannot be known except in him.
The second reason is, that as faith unites us to God, we shun and dread every access to him, except a Mediator comes who can deliver us from fear. For sin, which reigns in us, renders us hateful to God and him to us. Hence, as soon as mention is made of God, we must necessarily be filled with dread; and if we approach him, his justice is like fire, which will wholly consume us.
It is hence evident that we cannot believe in God except through Christ, in whom God in a manner makes himself little, that he might accommodate himself to our comprehension; and it is Christ alone who can tranquillize consciences, so that we may dare to come in confidence to God.
That raised him up from the dead He adds, that Christ had been raised up from the dead, in order that their faith and hope, by which they were supported, might have a firm foundation. And hereby again is confuted the gloss respecting universal and indiscriminate faith in God; for had there been no resurrection of Christ, still God would remain in heaven. But Peter says that he would not have been believed in, except Christ had risen. It is then evident, that faith is something else than to behold the naked majesty of God. And rightly does Peter speak in this manner; for it belongs to faith to penetrate into heaven, that it may find the Father there: how could it do so, except it had Christ as a leader?
“By him,” says Paul, “we have confidence of access.”
(Eph 3:12.)
It is said also, in Heb 4:16, that relying on our high priest, we can come with confidence to the throne of grace. Hope is the anchor of the soul, which enter into the inner part of the sanctuary; but not without Christ going before. (Heb 6:19.) Faith is our victory against the world, (1Jo 5:4) and what is it that makes it victorious, except that Christ, the Lord of heaven and earth, has us under his guardianship and protection?
As, then, our salvation depends on the resurrection of Christ and his supreme power, faith and hope find here what can support them. For, except he had by rising again triumphed over death, and held now the highest sovereignty, to protect us by his power, what would become of us, exposed to so great a power as that of our enemies, and to such violent attacks? Let us, therefore, learn to what mark we ought to direct our aim, so that we may really believe in God.
22Seeing ye have purified your souls, or, Purifying your souls. Erasmus badly renders the words, “Who have purified,” etc. For Peter does not declare what they had done, but reminds them of what they ought to do. The participle is indeed in the past tense, but it may be rendered as a gerund, “By purifying, etc. ” The meaning is, that their souls would not be capable of receiving grace until they were purified, and by this our uncleanness is proved. (17) But that he might not seem to ascribe to us the power of purifying our souls, he immediately adds, through the Spirit; as though he had said, “Your souls are to be purified, but as ye cannot do this, offer them to God, that he may take away your filth by his Spirit.” He only mentions souls, though they needed to be cleansed also from the defilements of the flesh, as Paul bids the Corinthians, (2Co 7:1;) but as the principal uncleanness is within, and necessarily draws with it that which is outward, Peter was satisfied with mentioning only the former, as though he had said, that not outward actions only ought to be corrected, but the very hearts ought to be thoroughly reformed.
He afterwards points out the manner, for purity of soul consists in obedience to God. Truth is to be taken for the rule which God prescribes to us in the Gospel. Nor does he speak only of works, but rather faith holds here the primacy. Hence Paul specially teaches us in the first and last chapter of the Epistle to the Romans, that faith is that by which we obey God; and Peter in Acts, Act 15:9, bestows on it this eulogy, that God by it purifies the heart.
Unto love of the brethren, or, Unto brotherly love. He briefly reminds us what God especially requires in our life, and the mark to which all our endeavors should be directed. So Paul in Eph 1:4 the Epistle to the Ephesians, when speaking of the perfection of the faithful, makes it to consist in love. And this is what we ought the more carefully to notice, because the world makes its own sanctity to consist of the veriest trifles, and almost overlooks this the chief thing. We see how the Papists weary themselves beyond measure with thousand invented superstitions: in the meantime, the last thing is that love which God especially commends. This, then, is the reason why Peter calls our attention to it, when speaking of a life rightly formed.
He had before spoken of the mortification of the flesh, and of our conformity with the will of God; but he now reminds us of what God would have us to cultivate through life, that is, mutual love towards one another; for by that we testify also that we love God; and by this evidence God proves who they are who really love him.
He calls it unfeigned, (ἀνυπόκριτον), as Paul calls faith in 1Ti 1:5; for nothing is more difficult than to love our neighbors in sincerity. For the love of ourselves rules, which is full of hypocrisy; and besides, every one measures his love, which he shews to others, by his own advantage, and not by the rule of doing good. He adds, fervently; for the more slothful we are by nature, the more ought every one to stimulate himself to fervor and earnestness, and that not only once, but more and more daily.
(17) It is better to keep the tense of the participle, — “Having purified (or, since ye have purified) your souls by obeying the truth through the Spirit to an unfeigned love of the brethren, love ye one another fervently from a pure heart; having been born again,” etc.
The order here is similar to what is often found in Scripture; purification is mentioned before regeneration, as being the most visible and the effect; then what goes before it as being in a manner the cause. — Ed.
23Being born again Here is another reason for an exhortation, — that since they were new men and born again of God, it behoved them to form a life worthy of God and of their spiritual regeneration. And this seems to be connected with a verse in 1Pe 2:2 respecting the milk of the word, which they were to seek, that their way of living might correspond with their birth. It may, however, be extended wider, so as to be connected also with what has gone before; for Peter collected together those things which may lead us to an upright and a holy life. The object, then, of Peter was to teach us that we cannot be Christians without regeneration; for the Gospel is not preached, that it may be only heard by us, but that it may, as a seed of immortal life, altogether reform our hearts. (18) Moreover, the corruptible seed is set in opposition to God’s word, in order that the faithful might know that they ought to renounce their former nature, and that it might be more evident how much is the difference between the children of Adam who are born only into the world, and the children of God who are renewed into a heavenly life. But as the construction of the Greek text is doubtful, we may read, “the living word of God,” as well as, “the word of the living God.” As, however, the latter reading is less forced, I prefer it; though it must be observed, that the term is applied to God owing to the character of the passage. For, as in Heb 4:12, because God sees all things, and nothing is hid from him, the apostle argues that the word of God penetrates into the inmost marrow, so as to discern thoughts and feelings; so, when Peter in this place calls him the living God, who abides for ever, he refers to the word, in which the perpetuity of God shines forth as in a living mirror.
(18) Most commentators, like Calvin, represent the seed as the word; but the construction does not admit this; the words are, “Having been begotten from a seed, not corruptible, but incorruptible, through the living word of God, and for-ever abiding.” The “seed” denotes evidently the vital principle of grace, the new nature, the restored image of God; it is the same with what John means when he says,
“His seed (that is, of God) remaineth in him.” (1Jo 3:9.)
Then “the word” is set forth as the means or instrument by which this seed is implanted. The “living” here does not mean life-giving, as some interpret it, but stands opposed to what ceases to be valid: and “for-ever abiding” more fully expresses its meaning. The metaphor in the parable of the sower is quite different: the word there is compared to a seed sown on bad or good ground; but here the turning of a bad into a good ground is the subject; and in this process the word is employed as an instrument. — Ed.
24For all flesh He aptly quotes the passage from Isaiah to prove both clauses; that is, to make it evident how fading and miserable is the first birth of man, and how great is the grace of the new birth. For as the Prophet there speaks of the restoration of the Church, to prepare the way for it, he reduces men to nothing lest they should flatter themselves. I know that the words are wrongly turned by some to another sense; for some explain them of the Assyrians, as though the Prophet said, that there was no reason for the Jews to fear so much from flesh, which is like a fading flower. Others think that the vain confidence which the Jews reposed in human aids, is reproved. But the Prophet himself disproves both these views, by adding, that the people were as grass; for he expressly condemns the Jews for vanity, to whom he promised restoration in the name of the Lord. This, then, is what I have already said, that until their own emptiness has been shewn to men, they are not prepared to receive the grace of God. In short, such is the meaning of the Prophet: as exile was to the Jews like death, he promised them a new consolation, even that God would send prophets with a command of this kind. The Lord, he says, will yet say, “Comfort ye my people;” and that in the desert and the waste, the prophetic voice would yet be heard, in order that a way might be prepared for the Lord. (Isa 40:6.)
And as the obstinate pride which filled them, must have been necessarily purged from their minds, in order that an access might be open for God, the Prophet added what Peter relates here respecting the vanishing glory of the flesh. What is man? he says — grass; what is the glory of man? the flower of the grass. For as it was difficult to believe that man, in whom so much excellency appears, is like grass, the Prophet made a kind of concession, as though he had said, “Be it, indeed, that flesh has some glory; but lest that should dazzle your eyes, know that the flower soon withers.” He afterwards shews how suddenly everything that seems beautiful in men vanishes, even through the blowing of the Spirit of God; and by this he intimates, that man seems to be something until he comes to God, but that his whole brightness is as nothing in his presence; that, in a word, his glory is in this world, and has no place in the heavenly kingdom.
The grass withereth, or, has withered. Many think that this refers only to the outward man; but they are mistaken; for we must consider the comparison between God’s word and man. For if he meant only the body and what belongs to the present life, he ought to have said, in the second place, that the soul was far more excellent. But what he sets in opposition to the grass and its flower, is the word of God. It then follows, that in man nothing but vanity is found. Therefore, when Isaiah spoke of flesh and its glory, he meant the whole man, such as he is in himself; for what he ascribed as peculiar to God’s word, he denied to man. In short, the Prophet speaks of the same thing as Christ does in Joh 3:3, that man is wholly alienated from the kingdom of God, that he is nothing but an earthly, fading, and empty creature, until he is born again.
25But the word of God The Prophet does not shew what the word of God is in itself, but what we ought to think of it; for since man is vanity in himself, it remains that he ought to seek life elsewhere. Hence Peter ascribes power and efficacy to God’s word, according to the authority of the Prophet, so that it can confer on us what is real, solid, and eternal. For this was what the Prophet had in view, that there is no permanent life but in God, and that this is communicated to us by the word. However fading, then, is the nature of man, yet he is made eternal by the word; for he is re-moulded and becomes a new creature.
This is the word which by the gospel is preached unto you, or, which has been declared to you. He first reminds us, that when the word of God is mentioned, we are very foolish if we imagine it to be remote from us in the air or in heaven; for we ought to know that it has been revealed to us by the Lord. What, then, is this word of the Lord, which gives us life? Even the Law, the Prophets, the Gospel. Those who wander beyond these limits of revelation, find nothing but the impostures of Satan and his dotages, and not the word of the Lord. We ought the more carefully to notice this, because impious and Luciferian men, craftily allowing to God’s word its own honor, at the same time attempt to draw us away from the Scriptures, as that unprincipled man, Agrippa, who highly extols the eternity of God’s word, and yet treats with scurrility the Prophets, and thus indirectly laughs to scorn the Word of God.
In short, as I have already reminded you, no mention is here made of the word which lies hid in the bosom of God, but of that which has proceeded from his mouth, and has come to us. So again it ought to be borne in mind, that God designed by the Apostles and Prophets to speak to us, and their mouths is the mouth of the only true God.
Then, when Peter says, Which has been announced, or declared, to you, he intimates that the word is not to be sought elsewhere than in the Gospel preached to us; and truly we know not the way of eternal life otherwise than by faith. But there can be no faith, except we know that the word is destined for us.
To the same purpose is what Moses said to the people,
“Say not in thine heart, Who shall ascend into heaven, etc.; nigh is the word, in thy mouth and in thy heart.”
(Deu 30:12.)
That these words agree with what Peter says, Paul shews Rom 10:6, where he teaches us that it was the word of faith which he preached.
There is here, besides, no common eulogy on preaching; for Peter declares that what is preached is the life-giving word. God alone is indeed he who regenerates us; but for that purpose he employs the ministry of men; and on this account Paul glories that the Corinthians had been spiritually begotten by him. (1Co 4:15.) It is indeed certain that those who plant and those who water, are nothing; but whenever God is pleased to bless their labor, he makes their doctrine efficacious by the power of his Spirit; and the voice which is in itself mortal, is made an instrument to communicate eternal life.
