1 Peter 1 - Vincent's Word Studies vs Coke Thomas

1 Peter 1

The Epistles of Peter

The life and character of the apostle Peter are familiar to all readers of the Gospels and Acts. It has already been shown in the Introduction to the Gospel of Mark how the style and diction of that gospel exhibit the influence of Peter, and how the characteristics which appear in the Acts, in those scenes in which Peter was the only or the principal actor, reappear in the second gospel. If these epistles are from his pen, we may therefore expect to find in them traces of the keen-sightedness, the ready application of what is observed, and the impulsiveness and promptness which appear in the other two books, always allowing for the difference between a narrative and a hortatory style.

It has been observed that "the sight, and what it should do and reap, fills a great space in Peter's letters." Accordingly, we read that God's salvation is ready to be revealed in the last time (1, 1 Peter 1:5); the angels desire to look into the mysteries of the gospel (1, 1 Peter 1:12); Christ was manifested at the end of the times (1, 1 Peter 1:20); the Gentiles shall behold your good works (1, 1 Peter 2:12); unbelieving husbands shall be convinced by beholding the chaste behavior of their wives (1, 1 Peter 3:2); the apostle was a witness of Christ's sufferings (1, 1 Peter 5:1), and an eye-witness of his majesty (2, 2 Peter 1:16); the elders must exercise oversight of the flock (1, 1 Peter 5:2). Similarly he speaks of the day of visitation, or, lit., overlooking (1, 1 Peter 2:12); Christ is the bishop, lit., overseer, of souls (1, 1 Peter 2:25); he who lacks Christian graces is blind, seeing only what is near (2, 2 Peter 1:9); Lot was vexed at seeing the wickedness of his neighbors (2, 2 Peter 2:8); the wicked have eyes full of adultery (2, 2 Peter 2:14).

Equally apparent is his readiness to apply what he sees and hears. "Not one thought," says Canon Cook, "connected with the mystery of salvation is presented without an instant and emphatic reference to what a Christian ought to feel, and what he ought to do. No place in the spiritual temple is so humble that he who holds it has not before him the loftiest sphere of spiritual action and thought. Injunctions which touch the heart most powerfully are impressed upon us as we contemplate the eternal glory, the manifestations of Christ's love." Thus we have sanctification of the spirit unto obedience (1, 1 Peter 1:2); be holy in living (1, 1 Peter 1:15). The first epistle abounds in exhortations to personal religion (1 Peter 2:10-18; 1 Peter 3:1-16; 1 Peter 4:1-11; 1 Peter 5:1-9). Christian graces shall make believers to be neither idle nor unfruitful (2, 2 Peter 1:8); they shall not fall if they do these things (2, 2 Peter 1:10); he exhorts to holy living and godliness (2, 2 Peter 3:11).

It is in such pointed and practical exhortations as these that the prompt and energetic character of the apostle reappears. Dr. Davidson observes that the writer is "zealous, but mild, earnest, but not fervid;" a statement which is adapted to provoke a smile from one who has felt the nervous grip of the first epistle, and which becomes palpably absurd if we admit, as of course Dr. Davidson does not, the authenticity of the second. The "mild tone" assuredly is not dominant there; but, in any event, it would be strange if the letters did not show traces of the mellowing of years, and of the ripening of the spirit of Christ in this once passionate and headstrong disciple. The second chapter of the second epistle is no feeble reminder of the Peter who smote off the ear of Malchus.

The graphic and picturesque character of these letters is notable. In the two epistles, containing eight chapters, the longest of which consists of but twenty-five verses, there are one hundred and nineteen words which occur nowhere else in the New Testament. Picture-words abound, such as ὠρυόμενος, roaring (1, 1 Peter 5:8); ὁπλίσασθε, arm yourselves (1, 1 Peter 4:1); ἐπικάλυμμα, cloke (1, 1 Peter 2:16) ; φιμοῦν, put to silence, lit., muzzle (1, 1 Peter 2:15); σκολίς, froward, lit., awry or twisted (1, 1 Peter 2:18); ἐκτενῶς, fervently, lit., on the stretch (1, 1 Peter 1:22); ἀπόθεσις, putting off (2, 2 Peter 1:14); ἔξοδος, decease (2, 2 Peter 1:15); διαυγάζειν, dawn (2, 2 Peter 1:19); αὐχμηρός, dark or dry (2, 2 Peter 1:19); ἐπίλυσις, interpretation, lit., untying (2, 2 Peter 1:20); στρεβλοῦσιν, wrest, as with a windlass (2, 2 Peter 3:16), and many others.

The same graphic character appears in what may be styled reminiscent words or phrases, in which the former personal experience of the writer is mirrored. Thus, gird yourselves with humility (1, 1 Peter 5:5, see note there) recalls the picture of the Lord girded with a towel and washing the disciples' feet. To look into (1, 1 Peter 1:12) expresses a stooping down to gaze intently, and carries us back to the visit of Peter and John to the sepulchre on the morning of the resurrection, when they stooped down and looked into the tomb. In feed the flock (Rev., tend, 1, 1 Peter 5:2) is reflected Christ's charge to Peter at the lake. The recurrence of the word ἀπροσωπολήμπτως, without respect of persons (1, 1 Peter 1:17), used in a kindred form by Peter, Acts 10:34, would seem to indicate that the scene in the house of Cornelius was present to his mind; and be watchful (1, 1 Peter 5:8) may have been suggested by the remembrance of his own drowsiness in Gethsemane, and of Christ's exhortation to watch. So, too, it is interesting to read the words buffeted (1, 1 Peter 2:20), the tree (τὸ ξύλον, an unusual word, used by him, Acts 5:30; Acts 10:39), and stripe or weal (1, 1 Peter 2:24), in the light of the gospel narratives of Christ's sufferings. Christ had called Simon a rock, and a little later a stumbling-block. Peter combines both words into one phrase, a rock of offence (1, 1 Peter 2:8). A very striking instance appears in the reference to the Transfiguration (2, 2 Peter 1:17, 2 Peter 1:18), where he uses the peculiar word ἔξοδος, decease; lit., going out, which occurs in Luke 9:31, and also in Hebrews 11:22. Compare, also, tabernacle, in 2, 2 Peter 1:13, 2 Peter 1:14, with let us make three tabernacles.

Both epistles are pervaded with an Old-Testament atmosphere. The testimony of Old-Testament prophecy, teaching, and history is emphasized (1, 1 Peter 1:10-12; 1 Peter 3:5, 1 Peter 3:6, 1 Peter 3:20; 2, 1 Peter 1:19-21; 1 Peter 2:1, 1 Peter 2:4-8, 1 Peter 2:15, 1 Peter 2:16; 1 Peter 3:2, 1 Peter 3:5, 1 Peter 3:6). Old-Testament quotations and references are brought into the text, though the introductory formulas, because it is written, and wherefore it is contained in scripture, do not occur in the second epistle; and the interweaving, as of familiar expressions, is not so conspicuous there as in the first epistle (see 1, 1 Peter 1:16, 1 Peter 1:24, 1 Peter 1:25; 1 Peter 2:6, 1 Peter 2:7, 1 Peter 2:9, 1 Peter 2:10, 1 Peter 2:23,1 Peter 2:24; 1 Peter 3:6,1 Peter 3:10,1 Peter 3:14; 1 Peter 4:8, 1 Peter 4:18; 1 Peter 5:5,1 Peter 5:7; 2, 1 Peter 1:19-21; 1 Peter 2:5,1 Peter 2:6, 1 Peter 2:7, 1 Peter 2:15, 1 Peter 2:21; 1 Peter 3:5, 1 Peter 3:6, 1 Peter 3:8, 1 Peter 3:13). The church of Christ is represented as the church of Israel perfected and spiritualized (1, 1 Peter 2:4-10); the exhortation to holiness (1, 1 Peter 1:15, 1 Peter 1:16) is given in the language of Leviticus 11:44; Christ is described (1, 1 Peter 2:6) in the terms of Isaiah 28:16, and Psalm 118:22; and the prophetic utterance of Isaiah concerning the servant of Jehovah (52:13-53:12) reappears in 1, 1 Peter 2:23, 1 Peter 2:24.

The epistles are evidently the work of a Jew. We find, as we might expect, the writer illustrating his positions from Jewish history and tradition, as in his references to Noah, Sarah, Balaam, and his use of the word ῥαντισμὸς sprinkling (1, 1 Peter 1:2), a peculiarly Levitical term. He shows how the spirit of Christ dwelt in the Old-Testament prophets, and how Christians are a royal priesthood.

The resemblance, both in ideas and expressions, to passages in the epistles of Paul and James is marked, especially in the first epistle. It will be instructive to compare the following:

James 1 Peter James 1:2, James 1:3 1 Peter 1:6, 1 Peter 1:7 James 1:10, James 1:11 1 Peter 1:24 James 1:18 1 Peter 1:23 James 4:6, James 4:10 1 Peter 5:5, 1 Peter 5:6 James 5:20 1 Peter 4:8

Paul 1 Peter Romans 12:2 1 Peter 1:14 Romans 4:24 1 Peter 1:21 Romans 12:1 1 Peter 2:5 Romans 9:33 1 Peter 2:6-8 Romans 9:25, Romans 9:26 1 Peter 2:10 Romans 13:1-4 1 Peter 2:13, 1 Peter 2:14 Galatians 5:13 1 Peter 2:16 Romans 6:18 1 Peter 2:24 Romans 12:17 1 Peter 3:9 Romans 12:6, Romans 12:7 1 Peter 4:10, 1 Peter 4:11 Romans 8:18 1 Peter 5:1 Romans 2:7, Romans 2:10 1 Peter 1:7 Romans 8:17 1 Peter 4:13 Romans 12:13 1 Peter 4:9 Romans 13:13 1 Peter 4:8 Romans 13:14 1 Peter 4:1 1 Thessalonians 5:6 1 Peter 5:8 1 Corinthians 16:20 1 Peter 5:14 Nor are such resemblances wanting in the second epistle, though they are resemblances in tone, subject, and spirit, rather than verbal. It is in this epistle that Peter designates Paul's writings as scripture (2 Peter 3:16). Compare:

Paul 2 Peter Romans 1:28; Romans 3:20 2 Peter 1:2 1 Timothy 1:4; 1 Timothy 4:7 2 Peter 1:16 1 Timothy 6:5; Titus 1:11 2 Peter 2:3 1 Corinthians 10:29; Galatians 5:13 2 Peter 2:19 Romans 2:4; Romans 9:22 2 Peter 3:15 Galatians 2:4 2 Peter 2:1

Into the much-vexed question of the authenticity of the second epistle we are not called upon to enter. The point of differences of style between the two epistles is a fair one. There are such differences, and very decided ones, though perhaps they are no more and no greater than can be explained by diversity of subject and circumstances, and the difference in the author's age. Some of the expressions peculiar to the second epistle are - granting things which pertain unto life and godliness (2 Peter 1:3); precious and exceeding great (2 Peter 1:4 :); adding all diligence, and supply virtue (2 Peter 1:5); an entrance richly supplied (2 Peter 1:11); receiving forgetfulness (2 Peter 1:9); sects of perdition (2 Peter 2:1); cast down to Tartarus (2 Peter 2:4); the world compacted out of water and by means of water, (2 Peter 3:5), etc.

But, while allowing for these differences, and recognizing the weakness of the external evidence for the authenticity of the epistle, the internal evidence of style and tone seems to us to outweigh the differences, and to show that both epistles were from the same hand. There is the same picturesqueness of diction, and a similar fertility of unusual words. Of the one hundred and twenty words which occur only in the writings of Peter, fifty-seven are peculiar to the second epistle; and, what is still more noteworthy, only one of these words, ἀπόθεσις, putting off, is common to the two epistles - a fact which tells very strongly against the hypothesis of a forgery. That hypothesis, it may be observed, is in the highest degree improbable. The Christian earnestness, the protest against deception, the tender and adoring reminiscence of Christ, the emphasis upon the person and doctrine of the Lord Jesus which mark this epistle, imply a moral standard quite inconsistent with the perpetration of a deliberate forgery.

Comparisons of expressions in this epistle with those used or inspired by Peter in the Acts of the Apostles exhibit a close correspondence; and a correspondence, which, however, must not be too strongly pressed, appears on a comparison with certain passages in the gospels. Thus the verb δωρέομαι, to give, occurs only in Mark 15:45, and 2 Peter 1:3, 2 Peter 1:4 (see Introduction to Mark, on the relations between Mark and Peter); and the recurrence of the words exodus, or decease, and tabernacle in the same connection (2 Peter 1:13-15, 2 Peter 1:17, 2 Peter 1:18) is very striking from the pen of one who, at the Transfiguration, heard the heavenly visitants conversing of Christ's decease, and who proposed to build tabernacles for their abode. The repeated use of the word στηρίζω, stablish, and its derivatives (2 Peter 1:12; 2 Peter 3:17; 2 Peter 2:14; 2 Peter 3:16) is also suggestive, in view of the admonition of Jesus to Peter by the same word - strengthen thy brethren (Luke 22:32).

There is the same retrospective character in both epistles. In both the writer teaches that prophecy does not carry its own interpretation; in both he alludes to the small number saved from the flood; both have the same sentiments oil the nature and right use of Christian liberty, and on the value of prophecy; in both ἀρετή, virtue, is attributed to God, a use of the word occurring nowhere else in the New Testament.

The style of both epistles is vigorous rather than elegant, strong, and sometimes rough, the work of a plain, practical man, and of an observer rather than a reasoner, whose thoughts do not follow each other in logical sequence. The fervid spirit of the writer appears in his habit of massing epithets, and repeating his thoughts in nearly the same words and forms (see, for instance, 1 Peter 1:4; 1 Peter 2:4, 1 Peter 2:11; 1 Peter 1:19; 1 Peter 2:9. Also, 1 Peter 1:7, and 1 Peter 4:12; 1 Peter 1:13, and 1 Peter 4:7, 1 Peter 5:8; 1 Peter 1:14, and 1 Peter 2:11, 1 Peter 4:2; 1 Peter 2:15, and 1 Peter 3:1, 1 Peter 3:16; 1 Peter 2:19, and 1 Peter 3:14, 1 Peter 4:14. 2 Peter 1:4, 2 Peter 1:8, 2 Peter 1:17; 2 Peter 2:10, 2 Peter 2:11, 2 Peter 2:12-15; 2 Peter 3:15). Professor Ezra Abbot has brought out some remarkable correspondences between this epistle and the writings of Josephus, and maintains that the author of the letter is largely dependent upon the Jewish historian (Expositor, 2d series, iii., 49). The second epistle of Peter cannot be studied apart from The Epistle of Jude.

List of Greek Words Used by Peter Only

ἀγαθοποιΐ́α well-doing 1, 1 Peter 4:19 ἀγαθοποίος a well-doer 1, 1 Peter 2:14 ἀδελφότης brotherhood 1, 1 Peter 2:17; 1 Peter 5:9 ἄδολος without guile 1, 1 Peter 2:2 ἄθεσμος wicked 2, 2 Peter 2:7; 2 Peter 3:17 αἰσχροκερδῶς for filthy lucre 1, 1 Peter 5:2 ἀκατάπαστος that cannot cease 2, 2 Peter 2:14 ἀλλοτριοεπίσκοπος a busy-body in other men's matters 1, 1 Peter 4:15 ἅλωσις capture 2, 2 Peter 2:12 ἀμαθής unlearned 2, 2 Peter 3:16 ἀμάραντινος unfading 1, 1 Peter 5:4 ἀμαράντος unfading 1, 1 Peter 1:4 ἀμώμητος blameless 2, 2 Peter 3:14 ἀναγεννάω to beget again 1, 1 Peter 1:3, 1 Peter 1:23 ἀναγκαστῶς by constraint 1, 1 Peter 5:2 ἀναζώννυμι gird up 1, 1 Peter 1:13 ἀνάχυσις excess 1, 1 Peter 4:4 ἀνεκλάλητος unspeakable 1, 1 Peter 1:8 ἀντιλοιδορέω to revile again 1, 1 Peter 2:23 ἀπογίνομαι to be dead 1, 1 Peter 2:24 ἀπόθεσις putting away 1, 1 Peter 3:21; 2, 1 Peter 1:14 ἀπονέμω assign, impart 1, 1 Peter 3:7 ἀποφεύγω to escape 2, 2 Peter 1:4; 2 Peter 2:18, 2 Peter 2:20 ἀπροσωπολήμπτως without respect of persons 1, 1 Peter 1:17 ἀργέω linger 2, 2 Peter 2:3 ἀρτιγέννητος new-born 1, 1 Peter 2:2 ἀρχιποίμην chief shepherd 1, 1 Peter 5:4 ἀστήρικτος unsteadfast 2, 2 Peter 2:14; 2 Peter 3:16 αὐχμηρός dry, dark 2, 2 Peter 1:19 βιόω live 1, 1 Peter 4:2 βλέμμα seeing 2, 2 Peter 2:8 βόρβορος mire 2, 2 Peter 2:22 βραδυτής slackness 2, 2 Peter 3:9 γυναικεῖος female (adj.) 1, 1 Peter 3:7 διαυγάζω to dawn 2, 2 Peter 1:19 δυσνόητος hard to be understood 2, 2 Peter 3:16 ἐγκατοικέω dwell among 2, 2 Peter 2:8 ἐγκομβόομαι gird 1, 1 Peter 5:5 ἑκάστοτε always 2, 2 Peter 1:15 ἔκπαλαι from of old 2, 2 Peter 2:3; 2 Peter 3:5 ἐκτενής intense 1, 1 Peter 4:8 ἔλεγξις rebuke 2, 2 Peter 2:16 ἐμπαιγμονή mockery 2, 2 Peter 3:3 ἐμπλοκή plaiting 1, 1 Peter 3:3 ἔνδυσις putting on 1, 1 Peter 3:3 ἐντρυφάω Revelation 2, 2 Peter 2:13 ἐξακολουθέω follow (out) 2, 2 Peter 1:16; 2 Peter 2:2, 2 Peter 2:15 ἐξέραμα vomit 2, 2 Peter 2:22 ἐξεραυνάω search diligently 1, 1 Peter 1:10 ἐπάγγελμα promise 2, 2 Peter 1:4; 2 Peter 3:13 ἐπερώτημα inquiry, appeal 1, 1 Peter 3:21 ἐπικάλυμμα cloke 1, 1 Peter 2:16 ἐπίλοιπος remaining 1, 1 Peter 4:2 ἐπίλυσις interpretation 2, 2 Peter 1:20 ἐπιμαρτυρέω testify 1, 1 Peter 5:12 ἐπόπτης eye-witness 2, 2 Peter 1:16 ἐποπτεύω behold 1, 1 Peter 2:12; 1 Peter 3:2 ἱεράτευμα priesthood 1, 1 Peter 2:5, 1 Peter 2:9 ἰσότιμος like-precious 2, 2 Peter 1:1 κατακλύζομαι to be overflowed 2, 2 Peter 3:6 καυσόω to burn with intense heat 2, 2 Peter 3:10, 2 Peter 3:12 κλέος glory 1, 1 Peter 2:20 κραταιός mighty 1, 1 Peter 5:6 κτιστής creator 1, 1 Peter 4:19 κυλισμός wallowing 2, 2 Peter 2:22 κήθη forgetfulness 2, 2 Peter 1:9 μεγαλοπρεπής excellent 2, 2 Peter 1:17 μίασμα defilement 2, 2 Peter 2:20; 2 Peter 2:10 μιασμός μνήμη remembrance 2, 2 Peter 1:15 μυωπάζω to be shortsighted 2, 2 Peter 1:9 μώλωψ stripe, weal 1, 1 Peter 2:24 μῶμος blemish 2, 2 Peter 2:13 ὀινοφλυγία wine-bibbing 1, 1 Peter 4:3 ὀλίγως but a little, just 2, 2 Peter 2:18 ὁμίχλη mist 2, 2 Peter 2:17 ὁμόφρων like-minded 1, 1 Peter 3:8 ὁπλίζομαι arm one's self 1, 1 Peter 4:1 παρανομία transgression 2, 2 Peter 2:16 παραφρονία madness 2, 2 Peter 2:16 παρεισάγω bring in privily 2, 2 Peter 2:1 παρεισφέρω add 2, 2 Peter 1:5 πατροπαράδοτος handed down from the fathers 1, 1 Peter 1:18 περίθεσις wearing 1, 1 Peter 3:3 πλαστός feigned 2, 2 Peter 2:3 πότος carousing 1, 1 Peter 4:3 προθύμως willingly 1, 1 Peter 5:2 προμαρτύρομαι testify beforehand 1, 1 Peter 1:11 πτόησις terror 1, 1 Peter 3:6 ῥοιζηδόν with a great noise 2, 2 Peter 3:10 ῥύπος filth 1, 1 Peter 3:21 σθενόω strengthen 1, 1 Peter 5:10 σειρός a pit 2, 2 Peter 2:4 σπορά seed 1, 1 Peter 1:23 στηριγμός steadfastness 2, 2 Peter 3:17 στρεβλόω wrest 2, 2 Peter 3:16 συμπαθής compassionate 1, 1 Peter 3:8 συμπρεσβύτερος fellow-elder 1, 1 Peter 5:1 συνεκλεκτός elected together 1, 1 Peter 5:13 συνοικέω dwell with 1, 1 Peter 3:7 ταπεινόφρων humble-minded 1, 1 Peter 3:8 ταρταρόω cast down to hell 2, 2 Peter 2:4 ταχινός quick, swift 2, 2 Peter 1:14; 2 Peter 2:1 τελείως perfectly 1, 1 Peter 1:13 τεφρόω turn to ashes 2, 2 Peter 2:6 τήκομαι melt 2, 2 Peter 3:12 τοιόσδε such 2, 2 Peter 1:17 τολμητής daring 2, 2 Peter 2:10 ὑπογραμμός example 1, 1 Peter 2:21 ὑποζύγιον beast of burden 2, 2 Peter 2:16 ὑπολιμπάνω leave 1, 1 Peter 2:21 ὗς sow 2, 2 Peter 2:22 φιλάδελφος loving as a brother 1, 1 Peter 3:8 φωσφόρος day-star 2, 2 Peter 1:19 ψευδοδιδάσκαλος false teacher 2, 2 Peter 2:1 ὠρύομαι roar 1, 1 Peter 5:8 Of these, fifty-five are peculiar to the second epistle, and only one, ἀπόθεσις, putting off, is common to the two epistles.

1 Peter 1:1

Peter (Πέτρος)

See on Matthew 16:18. As Paul in his letters does not call himself by his original name of Saul, so Peter calls himself, not Simon, but Peter, the name most significant and precious both to himself and to his readers, because bestowed by his Lord. In the opening of the second epistle he uses both names.

An apostle

Of all the catholic epistles, Peter's alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul's place.

To the strangers - elect (1 Peter 1:2, ἐκλεκτοῖς παρεπιδήμοις)

The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with according to the foreknowledge, etc., as A. V.

Elect

Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33.

Sojourners (παρεπιδήμοις)

Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis 23:4; Psalm 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition παρά, in composition, implies a sense of transitoriness, as of one who passes by to something beyond.

Scattered (διασπορᾶς)

Lit., of the dispersion; from διασπείρω, to scatter or spread abroad; σπείρω meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen.

1 Peter 1:2

According to (κατὰ)

In virtue of; in accordance with.

Foreknowledge (πρόγνωσιν)

Only here and Acts 2:23, in Peter's sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.

The Father

Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.

In sanctification (ἐν ἁγιασμῷ)

Compare 2 Thessalonians 2:13. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline, occurring eight times in Paul's epistles, and besides only here and Hebrews 12:14.

Unto obedience (εἰς)

Note the three prepositions: according to (κατά) the foreknowledge; in (ἐν) sanctification; unto (εἰς) obedience. The ground, sphere, and end of spiritual sanctification.

Sprinkling (ῥαντισμὸν)

Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, Numbers 19:21. Compare Hebrews 9:13; Hebrews 12:24 :; Numbers 19:9, Numbers 19:13, where the water in which were the ashes of the red heifer is called ὕδωρ ῥαντισμοῦ, water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter.

Jesus Christ

The foreknowledge of the Father, the sanctification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father foreknowing, the Son atoning, the Spirit applying the Son's work in sanctifying. "The mystery of the Trinity and the economy of our salvation are intimated in this verse" (Bengel).

Grace and peace (χάρις - εἰρήνη)

Pauline terms. See Romans 1:7. The salutation is peculiar by the addition of be multiplied, which occurs 2 Peter 1:2; Jde 1:2, and nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, Daniel 4:1 (Sept. 3:31), and Daniel 6:25. Professor Salmond observes: "If the Babylon from which Peter writes can be taken to be the literal Babylon (see on 1 Peter 5:13), it might be interesting to recall the epistles introduced by salutations so similar to Peter's, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces."

1 Peter 1:3

Blessed (εὐλογητὸς)

εὖ, well, λόγος, a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke 1:28): "Blessed (εὐλογημένη) art thou." Compare the different word for blessed in Matthew 5:3, etc. (μακάριοι), and see notes there. The style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3.

Hath begotten us again (ἀναγεννήσας ἡμᾶς)

The verb is used by Peter only, and by him only here and 1 Peter 1:23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Romans 7:4; Romans 6:8-11.

Lively (ζῶσαν)

Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6; and compare Acts 9:41, where Peter is the prominent actor; and Acts 10:42, where he is the speaker.

Hope (ἐλπίδα)

Peter is fond of this word also (see 1 Peter 1:13, 1 Peter 1:21; 1 Peter 3:5, 1 Peter 3:15), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope ("Republic," i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the expectation or apprehension. In the New Testament the word always relates to a future good.

1 Peter 1:4

An inheritance (κληρονομίαν)

A Pauline word, from κλῆρος, a lot, and νέμομαι, to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: "Let us seize on his inheritance" (Matthew 21:38); of Abraham in Canaan: "God gave him none inheritance" (Acts 7:5); "an eternal inheritance" (Hebrews 9:15).

Incorruptible, undefiled, and that fadeth not away

Note Peter's characteristic multiplication of epithets. Incorruptible (ἄφθαρτον). From ἀ, not, and φθείρω, to destroy or corrupt. Undefiled (ἀμίαντον). From ἀ, not, and μιαίνω, to defile, though the verb means especially to defile by staining, as with color; while μολύνω, also translated defile (1 Corinthians 8:7), is to besmirch, as with mire. We might render unstained, though the word is not used with any conscious reference to its etymology. That fadeth not away (ἀμάραντον) Used by Peter only, and but once. From ἀ, not, and μαραίνομαι, to wither. The loveliness of the heavenly inheritance is described as exempt from the blight which attaches to earthly bloom. As between ἄφθαρτον, incorruptible, and ἀμάραντον, unwithering, the former emphasizes the indestructibility of substance, and the latter of grace, and beauty. The latter adjective appears in the familiar botanical name amaranth. It will be observed that all of these three epithets are compounded with the negative particle ἀ, not. Archbishop Trench aptly remarks that "it is a remarkable testimony to the reign of sin, and therefore of imperfection, of decay, of death throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other, higher world toward which we strive, we are almost inevitably compelled to do this by the aid of negatives; by the denying to that higher order of things the leading features and characteristics of this." Compare Revelation 21:1, Revelation 21:4, Revelation 21:22, Revelation 21:23, Revelation 21:27; Revelation 22:3, Revelation 22:5.

Reserved (τετηρημένην)

Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in John 17:11, Christ says, "keep (τήρησον) those whom thou hast given me;" in John 17:12, "I kept them" (ἐτήρουν); i.e., preserved by guarding them. "Those whom thou gavest me I guarded (ἐφύλαξα)." So Rev., which preserves the distinction. Similarly, John 14:15, "keep (τηρήσατε) my commandments;" preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him (φυλάσσειν), but he was kept (ἐτηρεῖτο) in prison (Acts 12:4, Acts 12:5). Compare Colossians 1:5, where a different word is used: ἀποκειμένην, lit., laid away.

For you (εἰς)

The use of this preposition, instead of the simpler dative, is graphic: with reference to you; with you as its direct object.

1 Peter 1:5

Kept (φρουρουνένους)

A military term. Lit., garrisoned. Rev., guarded. Compare 2 Corinthians 11:32, and the beautiful metaphorical use of the word at Philippians 4:7, "shall guard your hearts." The present participle indicates something in progress, a continuous process of protection. Hence, lit., who are being guarded. "The inheritance is kept; the heirs are guarded" (Bengel).

By (ἐν) the power; through (διὰ) faith; unto (εἰς) salvation

By, indicating the efficient cause; through, the secondary agency; unto, the result.

Salvation

Note the frequent occurrence of this word, 1 Peter 1:9, 1 Peter 1:10.

Ready (ἑτούμην)

Stronger than about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved.

1 Peter 1:6

Ye greatly rejoice (ἀγαλλιᾶσθε)

The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21.

For a season (ὀλίγον)

More literally and correctly, as Rev., for a little while. Compare 1 Peter 5:10. The word is used nowhere else in the New Testament in this sense.

In heaviness (λυπηθέντες)

Lit., having been grieved. Rev., ye have been put to grief.

Through (ἐν)

But Rev., better, in; the preposition not being instrumental, but indicating the sphere or environment in which the grief operates.

Manifold (ποικίλοις)

Literally the word means variegated. It is used to describe the skin of a leopard, the different-colored veinings of marble, or an embroidered robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, 1 Peter 4:10, of the grace of God, and James of temptations, as here (James 1:2). Compare πολυποίκιλος, manifold, in Ephesians 3:10, applied to the wisdom of God. The word gives a vivid picture of the diversity of the trials, emphasizing this idea rather than that of their number, which is left to be inferred.

Temptations (πειρασμοῖς)

Better, trials, as in margin of Rev., since the word includes more than direct solicitation to evil. It embraces all that goes to furnish a test of character. Compare James 1:2.

1 Peter 1:7

Trial (δοκίμιον)

Only here and James 1:3. Rev., proof. The word means a test. As the means of proof, however, is not only the touchstone itself, but the trace of the metal left upon it, the sense here is the result of the contact of faith with trial, and hence the verification of faith. The expression is equivalent to your approved faith. Compare Romans 2:7, Romans 2:10.

Than of gold

Omit the of, and read than gold. The comparison is between the approved faith and the gold; not between the faith and the proof of the gold.

Though it be tried (δοκιμαζομένου)

Kindred with δοκίμιον, proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to δέχεσθαι, to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from πειράζειν, to try or tempt (see on πειρασμοῖς, 1 Peter 1:6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence and energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called ὁ πειράζων, the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench observes that "δοκιμάζειν could not be used of Satan, since he never proves that he may approve, nor tests that he may accept."

Might be found (εὑρεθῇ)

In accord with the preceding expressions, and indicating discovery as the result of scrutiny.

Praise and glory and honor

Such is the order of the best texts, and so Rev. Glory and honor often occur together in the New Testament, as Romans 2:7, Romans 2:10; 1 Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14.

1 Peter 1:8

Full of glory (δεδοξασμένῃ)

Lit., glorified, as Rev., in margin.

1 Peter 1:9

Receiving (κομιζόμενοι)

The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (Hebrews 10:36; Hebrews 11:39), and of Abraham receiving back Isaac (Hebrews 11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13.

1 Peter 1:10

Have inquired and searched diligently (ἐξεζήτησαν - ἐξηρεύνησαν)

Rev., properly, renders the aorists sought and searched diligently. The ἐξ in composition has the force of out, searched out, and is rendered by diligently.

Sought

Used of Esau's seeking carefully for a place of repentance, in Hebrews 12:17.

Searched

Used nowhere else in the New Testament. Compare Septuagint, 1 Samuel 23:23, of Saul's searching out David.

1 Peter 1:11

Did signify (ἐδήλου)

Imperfect tense: better, was declaring, all along through the prophetic age, in successive prophets. See the same verb in 1 Corinthians 3:13; 2 Peter 1:14 :.

When it testified beforehand (προμαρτυρόμενον)

Only here in New Testament.

Of Christ (εἰς Χριστὸν)

Lit., unto Christ. So Rev., in margin. The sufferings destined for Christ, as in 1 Peter 1:10 he speaks of the grace, εἰς ὑμᾶς, unto you; i.e., destined to come unto you. Peter was especially concerned to show that the sufferings of Christ were in fulfilment of prophecy, because it was a subject of dispute with the Jews whether the Christ was to suffer (Acts 3:18; Acts 26:22, Acts 26:23).

The glory (τὰς δόξας)

Rev., correctly, the glories. The plural is used to indicate the successive steps of his glorification; the glory of his resurrection and ascension, of the last judgment, and of the kingdom of heaven.

1 Peter 1:12

Did minister (διηκόνουν)

Imperfect tense, were ministering. See on Mark 9:35. The term is applicable to any kind of service, official or not. Compare 2 Corinthians 3:3.

Desire (ἐπιθυμοῦσιν)

The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (Luke 22:15); of the prodigal's desire to satisfy his hunger with the husks (Luke 15:16); and of the flesh lusting against the spirit (Galatians 5:17).

To look into (παρακύψαι)

A very graphic word, meaning to stoop sideways (παρά). Used by Aristophanes to picture the attitude of a bad harp-player. Here it portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in James 1:25, describing him who looks into the perfect law of liberty as into a mirror; and in Luke 24:12; John 20:5, John 20:11, of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in παρά, beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare Hebrews 2:16; Ephesians 3:10.

1 Peter 1:13

Gird up (ἀναζωσάμενοι)

Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (1 Peter 1:1; 1 Peter 2:11), who must be always ready to move.

Mind (διανοίας)

See on Mark 12:30.

Be sober (νήφοντες)

Lit., being sober. Primarily, in a physical sense, as opposed to excess in drink, but passing into the general sense of self-control and equanimity.

Hope to the end (τελείως ἐλπίσατε)

Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency.

That is to be brought (τὴν φερομένην)

Lit., which is being brought, as Rev., in margin. The object of hope is already on the way.

1 Peter 1:14

Obedient children (τέκνα ὑπακοῆς)

Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to the motive principle of his life as a child to a parent.

Fashioning yourselves (συσχηματιζόμενοι)

See on Matthew 17:2; and compare Romans 12:2, the only other passage where the word occurs. As σχῆμα is the outward, changeable fashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory.

1 Peter 1:15

As he which hath called you is holy (κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον)

As of the A. V. is according to, or after the pattern of; and holy is to be taken as a personal name; the which hath called being added for definition, and in order to strengthen the exhortation. Render, therefore, after the pattern of the Holy One who called you. So, nearly, Rev., in margin. A similar construction occurs 2 Peter 2:1 : the Lord that bought them.

Conversation (ἀναστροφῇ)

A favorite word with Peter; used eight times in the two epistles. From ἀνά, up, and στρέφω, to turn. The process of development in the meaning of the word is interesting. 1. A turning upside down. 2. A turning about or wheeling. 3. Turning about in a place, going back and forth there about one's business; and so, 4, one's mode of life or conduct. This is precisely the idea in the word conversation (Lat., conversare, to turn round) which was used when the A. V. was made, as the common term for general deportment or behavior, and was, therefore, a correct rendering of ἀναστροφή. So Latimer ("Sermons"): "We are not bound to follow the conversations or doings of the saints." And Shakspeare, 2 Hen. IV., v., 5:

"But all are banished till their conversation

Appear more wise and modest to the world."

Our later limitation of the meaning to the interchange of talk makes it expedient to change the rendering, as Rev., to manner of living.

1 Peter 1:16

1 Peter 1:17

If ye call on the Father - judgeth

More correctly, Rev., If ye call on him as Father; the point being that God is to be invoked, not only as Father, but as Judge.

Without respect of persons (ἀπροσωπολήμπτως)

Here only. Peter, however, uses προσωπολήμπτης, a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία, respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω, to have respect of persons. The constituents of the compound word, πρόσωπον, the countenance, and λαμβάνω, to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, "a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον, a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character."

Sojourning (παροικίας)

Compare sojourners, 1 Peter 1:1.

1 Peter 1:18

Ye were redeemed (ἐλυτρώθητε)

The verb occurs only in two other passages, Luke 24:21; Titus 2:14. It carries the idea of a ransom-price (λύτρον, from λύω, to loose).

With silver or gold (ἀργυρίῳ ἢ χρυσίῳ)

Lit., with silver or gold money; the words meaning, respectively, a small coin of silver or of gold.

Conversation

Rev., manner of life. See on 1 Peter 1:15.

Received by tradition from your fathers (πατροπαραδότου)

A clumsy translation; improved by Rev., handed down from your fathers. The word is peculiar to Peter.

1 Peter 1:19

But with the precious blood of Christ

The word Χριστοῦ, of Christ, stands at the end of the sentence, and is emphatic. Render, as Rev., with precious blood as of a lamb, etc., even the blood of Christ.

Lamb

Peculiarly appropriate from Peter. See John 1:35-42. The reference is to a sacrificial lamb.

Without blemish (ἀμώμου)

Representing the Old-Testament phrase for absence of physical defect (Exodus 12:5; Leviticus 22:20, Compare Hebrews 9:14).

Without spot (ἀσπίλου)

Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense.

1 Peter 1:20

Foreordained (προεγνωσμένου)

Lit., and better, foreknown, as Rev.

Manifested (φανερωθέντος)

Observe the difference in tense. Foreknown is the perfect participle, has been known from all eternity down to the present "in reference to the place held and continuing to be held by Christ in the divine mind" (Salmond). Manifested is the aorist participle, pointing to a definite act at a given time.

In these last times ( ἐπ' ἐσχάτου τῶν χρόνων)

Lit., as Rev., at the end of the times.

1 Peter 1:21

Which raised

Compare Romans 4:24.

That your faith and hope might be in God

Some render, that your faith should also be hope toward God.

1 Peter 1:22

Purified (ἡγνικότες)

The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (Joshua 3:5; 1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας, purifying, Acts 15:9.

Obeying (ὑπακοῇ)

Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only 2 Samuel 22:36; rendered in A. V. gentleness. Rev., condescension, in margin.

Unfeigned (ἀνυπόκριτον)

Ἀ, not, ὑποκριτής, actor. The latter word is from ὑποκρίνεσθαι, to answer on the stage, and hence to play a part or to act. A hypocrite is, therefore, an actor.

With a pure heart (ἐκ καθαρᾶς καρδίας)

The best texts reject καθαρᾶς, pure. Render, therefore, as Rev., from the heart.

Fervently (ἐκτενῶς)

Used by Peter only, and only in this passage. He uses the kindred adjective ἐκτενής without ceasing, in Acts 12:5, where the narrative probably came from him, and also at 1 Peter 4:8; "fervent charity." The words are compounded with the verb τείνω, to stretch, and signify intense strain; feeling on the rack.

1 Peter 1:23

Being born again (ἀναγεγεννημένοι)

Rev., having been begotten again. Compare James 1:18.

Of (ἐκ) seed - by (διά) the word

Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it imparts itself to the nature.

Word of God (λόγου Θεοῦ)

The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. "In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b) the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby" (Scott, on James 1:18, "Speaker's Commentary").

Seed (σπορᾶς)

Nowhere else in the New Testament. Primarily, the sowing of seed.

1 Peter 1:24

Of man

Following the reading ἀνθρώπου, in the Septuagint, Isaiah 50:6, which Peter quotes here. But the best texts read αὐτῆς, of it, or, as Rev., thereof.

Withereth (ἐξηράνθη)

Literally, the writer puts it as in a narrative of some quick and startling event, by the use of the aorist tense: withered was the grass. Similarly, the flower fell (ἐξέπεσεν). Lit., fell off, the force of ἐκ.

1 Peter 1:25

Word of the Lord (ῥῆμα κυρίου)

Compare 1 Peter 1:23, and note that ῥῆμα is used for word, instead of λόγος; and Κύριος, Lord, instead of Θεός, God, which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason can be given for the change from λόγος to ῥῆμα. It may be due to the Greek translation, which Peter follows.

1 Peter 1

1Pe 1:1. To the strangers scattered, &c.- "To those Christians whom Providence has dispersed through various countries, and whom divine grace has taught to consider themselves, wherever they dwell, as strangers and sojourners on earth." By Asia, in this verse, is not to be understood what is nowcommonly meant by Asia; that is, a fourth part of the world; but Asia Propria, or Proconsular Asia; in which stood the city of Ephesus, and some few of the neighbouring towns mentioned in the Acts of the Apostles, and in the Revelation. In this confined sense of the word Asia must be understood, Act 2:9; Act 16:6; Act 10:31. Rev 4:11.

1Pe 1:2. Elect according to the foreknowledge, &c.- Dr. Heylin reads this verse, Whom God the Father, according to his foreknowledge, has elected and sanctified by the Spirit, that they should obey Jesus Christ, and be sprinkled with his blood. And he observes, that as the Christian church succeeded to the Jewish, it has the same titles of elect and sanctified; that is, consecrated to God, being separated from the rest of the world by the peculiar illumination of the Holy Spirit. The source of their redemption by Jesus Christ was the love of God the Father, who designed before the coming of Christ, not only to call the Jews, but also to take unto himself a chosen people from among the Gentiles. It was not owing to the merit of those Gentiles, or granted as a reward for their works of righteousness antecedent to their conversion, that the gospel was sent among them; but to the foreknowledge and love of God the Father. By the phrase the sprinkling of the blood the apostle may refer to the Jewish ceremony of sprinkling the blood of the sacrifices upon the people; whereby they entered into covenant with God.

1Pe 1:3. Which-hath begotten us again, &c.- "Who-hath regenerated us as his children to the hope of life and immortality; of which he hath given us a remarkable pledge and confirmation by the resurrection of Jesus Christ from the dead." The law of Moses condemned all offenders to death without mercy: the gospel promises pardon, and life, or immortality, to all penitent persons. The Jews were under the law before the gospel came, though at the same time under a covenant of grace. As to the Heathens, they were, through fear of death, all their life-time subject to bondage: though there were among them some confused notions, and pretty general expectations, of a life after death; yet their hopes were very faint and languid in comparison of what Christians may have. How great reason is there to bless God, the Father of our Lord Jesus Christ, who hath raised us to the hope of immortality; brought to light a future state in so clear and express a manner, and given us such a pledge and seal of its truth, as revealed in the gospel, by the resurrection of his Son!

1Pe 1:4. To an inheritance- St. Peter had spoken of the hope of life, 1Pe 1:3. He now explains what he meant by thatlife; even the greatest felicity that canbe enjoyed, which he compares to an inheritance, or large estate, a thing most generally esteemed here upon earth. But there is also a further allusion; for parents beget their children to the hopes of living and enjoying their estates or inheritance after them; God had regenerated these Gentile Christians to the hope of a firmer and more durable inheritance: for mortal men in general are born to a short-lived inheritance; the pious are regenerated to one that is everlasting, and not only everlasting, but undefiled;-oneneithergottennordetainedbyanywickedmethods;nor shall persons polluted with vice have any share therein. See Rev 21:27. The inheritance of wicked men, or the land where they dwell, is said to be defiled by their own sins; to which perhaps there may be an allusion here. It is added, which withereth not away;-so the word αμαραντον properly signifies. Temporal possessions are soon lost, all the glory of them withereth like the grass; (Jam 1:11.) but the future inheritance of the saints shall not remove from one person or family to another; it is no fading inheritance. The faithful lose it not while they live, neither shall they ever die and leave it to their heirs.

1Pe 1:5. Who are kept by the power of God- The word φρουρουμενους, which we translate kept, is very strong and expressive: it does not mean being kept after any manner, but with the most constant and vigilant care; as a tower or a city is watched by a military garrison, which keeps guard day and night, and plants the greatest number of centinels where the place is weakest, or there is most danger. Such is the watchful care of God over his people: as long as they continue faithful, nothing shall be able to hurt them; no enemies or persecutors can deprive them of their reward. Through faith, δια πιστεως, would be read most properly during faith; and the verse may be paraphrased thus: "who, as long as you steadily adhere to the Christian faith, are guarded and defended by the mighty power of God, and preserved unto that salvation or eternal happiness, which is prepared, and will certainly be revealed at last; that is, at the end of the world:" for at the general conflagration, or when the present state of things comes to an end, then shall the greatest and final salvation be revealed. In speaking of the last time, possibly St. Peter might allude to Dan 9:13. See Joh 6:39; Joh 11:24.

1Pe 1:6.- St. Peter here begins to speak of their persecutions and sufferings, which he enters upon with great tenderness and address; and endeavours to reconcile their minds to them by many and various arguments. First, he intimates that such afflictions would soon be over. Secondly, that they were necessary, or at least highly proper, in order to purify and refine their minds. Thirdly, that if their Christian faith could bear the furnace of afflictions, it was more valuable than the finest gold, and all worldly treasures. Fourthly, that their sufferings would meet with a most ample reward at Christ's second coming, Fifthly, that, as they loved Christ, and believed in him, though they had never seen him, they would at last rejoice with ineffable joy, when they received, as the reward of their faith, the salvation of their souls. And sixthly, that the ancient prophets had made a strict and diligent inquiry about that salvation; even those very prophetswho had prophesied of the Gentiles being favoured with the gospel;-to reveal which, God had lately poured out the Spirit, and sent the apostles not only to the Jews, but also to the Gentiles, 1Pe 1:6-12. Having alleged thus much to support them under their persecutions and troubles, he goes on to exhort them by all means to avoid their former way of living, and to practise the holy virtues of the Christian life, as they were obliged by their profession, 1Pe 1:13.-Ch. 1Pe 2:3.

Wherein ye greatly rejoice,- "Upon which account you greatly rejoice, though now for a short time, as it is fitting, you are distressed by diverse temptations." Heylin, and the Syriac version. See Jam 1:2. Mat 5:4 and 1Pe 4:12; 1Pe 4:14 of this Epistle.

1Pe 1:7. That the trial of your faith, &c.- "Though gold loses nothing in the furnace, yet will it by length of time wear away, or be affected with rust, though not so soon as some other metals; and it will at farthest perish in the general conflagration: but faith will then stand the trial, and come out brighter and more glorious." Some would read this, That the trial of your faith, being much more precious than gold and silver which had been tried in the fire. Afflictions are to men's faith, what the furnace is to gold; that is, to try whether it is proof or no; and, if it be proof, will purify, refine, make it brighter and more valuable. St. Peter therefore calls a severe persecution πυρωσις, a fiery trial. Ch. 1Pe 4:12. See Job 23:10.

1Pe 1:8. Whom having not seen,- It is very possible that, among these dispersed Christians, there might have been some who had visited Jerusalem while Christ was there, and might have seen or conversed with him. However, St. Peter speaks according to the usual apostolical manner, as if they all had not. See Joh 20:29. 2Co 5:6-7. Heb 1:14.

1Pe 1:9. Receiving the end of your faith, &c.- Because you shall attain the salvation of your souls, as the recompence of your faith. The word Κομιζομαι signifies, "To receive as a recompence." See Parkhurst,

1Pe 1:10. Of which salvation the prophets- The gospel was not fully revealed to the Jews before the coming of Christ. Something of the nature of the gospel in general, and of that grand event, the conversion of the Gentiles, was revealed to them; upon which they were very desirous to have found out all that concerned it, and would have been very glad to have lived to see that happy time, when their predictions should be accomplished.ThatDanielunderstoodnotthefullmeaningofhis own prophesies, see Dan 8:15; Dan 8:27; Dan 12:8-9. It is evident, that the antient prophets had views of a greater salvation than that of being saved out of the hands of their enemies when they conquered Canaan, and got possession of that good land, the land of Promise. To that salvation, (especially that spoken of by Daniel,) St. Peter seems here to allude. By grace or favour, in this verse, we understand the favour of having the gospel preached unto them, and being admitted to the privileges of Christians; the elect people of God under the Messiah. By χαρις, grace, in the New Testament, is often meant the gospel, or the Christian religion.

1Pe 1:11. The Spirit of Christ- It is well worthy of our notice, that the Spirit which dictated to the prophets is called the Spirit of Christ; which both proves his existence before his incarnation, and his supreme Godhead; and illustrates the full view that he himself had of all he was to do and suffer under the character of our Redeemer. The apostle, in discoursing so largely concerning the prophets, seems to have a special reference to the converted Jews, who would enter more thoroughly into this part of his reasoning, than the converted Gentiles. It has been with great propriety observed, that if the prophets and righteous men of old, to whom the word of God came, did not clearly understand the things they foretold, but employed themselvesinsearchingandexaminingthe prophetical testimonies of the Spirit which was in them; it is evident that the prophesies themselves were obscure: and for good reason they were so; because they were not delivered so much for their sakes, as for the sake of those who lived in the times when they were accomplished.

1Pe 1:12. Unto whom it was revealed,- Many of the things foretold by the ancient prophets, did evidently relate to distant times, and many of them to the coming of Christ, and the numerous conversions of the Jews and Gentiles to his holy religion. St. Peter very properly mentions it, to the honour of Christians, that the ancient prophets, ministered not unto themselves, but unto them: and it was a great confirmation to their faith to compare the prediction and event, and observe their harmony. By using the phrase, Those that have preached the gospel unto you, St. Peter seems to speak of these Christians, not as his own converts, but as converted by others; probably they had been converted by St. Paul and his assistants. St. Peter here plainly alludes to the prophesy, Joe 2:28-29 which he himself declared to be accomplished, Act 2:16; Act 2:47. The apostles evidently laid claim to the Spirit of God as their infallible guide in things which concerned the Christian doctrine; and did actually understand and plant Christianity by the same Spirit which had inspired the ancient prophets: but they never pretended to be infallible and unpeccable in their other conduct; neither was there any occasion that they should be so. Doddridge paraphrases the last clause of the verse thus: "And indeed, the doctrines which they preach, are things of so great excellence and importance, as to be well worthy the regard of angels, as well as men. And accordingly, as the images of the cherubim on the mercy-seat seem to bow down, to look upon the tables of the law, laid up in the ark; so those celestial spirits do, from their heavenly abode, desire to bend down, to contemplate such a glorious display of divine wisdom and goodness." See Jam 1:25.

1Pe 1:13. Gird up the loins of your mind,- The apostle seems here to allude to the precept which he had heard from our Lord, Luk 12:35; Luk 12:59 which is the more probable, from his immediately adding the words, νηφοντες τελιως,- being constantly upon the watch. The meaning is, that Christians are to endeavour to have their minds in such a frame for the coming of Christ, as servants have their bodies for their master's coming to his marriage-feast, when he is to entertain his friends in the most agreeable manner. See 1Ki 18:46. Luk 17:8.

1Pe 1:14. As obedient children,- As children of obedience; an usual Hebraism, by which persons are called the children of that, to which they are addicted or devoted. "Obedience (says Dr. Heylin,) is a sure ground of hope: to expect salvation without it, is not hope, but presumption." What the former lusts were, see ch. 1Pe 4:3. Their conformity to them is here expressed by a very emphatical word; συσχηματιζομενοι ; which signifies, "Such a conformity as a medal or image has to the mould in which it was formed or cast." Our translation has well expressed this allusion; not fashioning yourselves. Compare Rom 6:17.

1Pe 1:15. As he which hath called you, &c.- The gods which the Heathens worshipped had a very bad moral character, and the imitation of them rendered their worshippers worse than they would otherwise have been. But nothing can lead to higher degrees of holiness and virtue, than imitating the true God, who hath blessed us with the Christian revelation, and who is there displayed as a Being of the most perfect moral character. See 2Co 7:1.

1Pe 1:17. And if ye call on the Father,- And since you invoke him as your Father, who impartially judges every man according to his actions, Live in a continual awe of him, while you sojourn here below; 1Pe 1:18. Considering that you were redeemed from the vain manner of life which you learned of your earthly parents, not by perishable things as silver and gold; Heylin: who observes, that religious fear, or a continual awe of God, rightly concurs with hope, to support us in temptation. See 1Pe 1:14. Some think there is an allusion in the words corruptible things, silver and gold, to the lamb which made an atonement; and was bought at the common expence, furnished by the contribution of the half shekel, as a typical atonement for their souls. See Exo 30:11; Exo 30:38.

1Pe 1:20. Who verily was fore-ordained- All the former dispensations, from the beginning of the world, were carried on with a view to the coming of Christ, under whom was to be the concluding dispensation; and in this view, the Bible takes in a large and extensive plan. What our translation has rendered fore-ordained, properly signifies fore-known; and seems to relate to the predictions of the ancient prophets concerning the coming of Christ, together with his sufferings and death mentioned in the preceding verse; or, rather, to God's foreseeing, before this world was created, that the consequence of his Son's coming among men, with such a view, and in such circumstances, would end in his undergoing a violent death; and yet, though he foresaw that event, he did not therefore forbear to send him. See Eph 1:4. Joh 17:24.

1Pe 1:21. Who by him do believe- Who by him,-by his means,-or on his account,-do trust in God. The expression is remarkable; and the meaning seems to be, that Christians, who before their conversion were ignorant of the true God, learnt his Being and Providence, through grace, from the great fact of Christ's resurrection, and the power with which God the Father invested him on his ascension into heaven.

1Pe 1:22-23. Seeing ye have purified your souls, &c.- When through the Spirit ye have purged your hearts by obeying the truth, so that you are become capable of fraternal affection without disguise, See that you love one another with a clean heart fervently, or intensely; 1Pe 1:23. As persons who are regenerated, not of corruptible seed, but that which is incorruptible; even the efficacious and eternal word of God; Heylin: who observes, that the ground of fraternalaffectionamongChristians,istheirregenerationbythesamedivineprinciple. St. Peter here says, that they had purified their souls from sin, and attained to high degrees of holiness and piety, by obeying the truth; that is, by obeying the gospel: for truth is above fifty times in the New Testament put for the gospel, which contains the most clear and important truths. The love of the brethren, is the love of Christians: in human friendship there is sometimes a mixture of hypocrisy; but Christians love one anotherunfeignedly, or without hypocrisy. They love one another for their holiness and piety, and from a pure heart; not out of merely temporal views, but from views the most generous and disinterested. See 2Co 6:6. Gomarus observes, that the word εκτενως, fervently, or intensely, is a metaphor taken from a bow-string, or the strings of a musical instrument; for, as a bow-string, when it is intense, or stretched to a proper degree, sends out the arrow with more force and to a greater distance; and the musical chord, when it is intense, or stretched to a proper degree, gives a more clear sound, and is heard better and by more persons; so Christian love, the greater and more intense it is, exerts, itself further, and wider, and is of more universal advantage. To promote this love is one principal design of the Christian revelation. See ch. 1Pe 4:8. The reason why we should love all the Christian brotherhood out of a pure heart intensely, is given in 1Pe 1:23 because by being born again, we become brethren of the same family, and children of the same immortal Father. When we are considered merely as descending from mortal parents, we are born to die like grass, or flowers, which soon wither away; but our being born again by the gospel, is a very different thing from a plant or animal's being produced by the seed of another plant or animal, and has very different effects: for the first renders us mortal, but the latter immortal. Christians are in some places represented, as born again by the Spirit; but in other places, as here, they are said to be regenerated by the word of God, or the everlasting gospel, Rev 14:6. The two phrases come to much the same; for bythe Spirit the gospel was revealed, and confirmed by many of his miraculous operations; and when men are born again, there are no new revelations made to them by the Spirit; but they are born again by the word of God, as it was first preached by men, under the immediate inspiration of the Spirit, and is now contained in the sacred scriptures, and applied by the divine Spirit to the believing heart. See Tit 3:5.

1Pe 1:24. For all flesh is as grass, &c.- Flesh is often, by a common figure, put for man: but perhaps the apostle here used the word to intimate that he meant the body of man, frail and short-lived like the tender herb; by way of opposition to the soul, which he considered as incorruptible. All the glory of man, means every thing wherein men pride themselves, or which renders them admired or illustrious;-beauty, strength, learning, eloquence, titles, riches, and honours: all these are only like a fair flower, which looks beautiful for a little while, but soon fades and withers away. See Jam 1:10-11 and Isa 40:6-8 the place from whence St. Peter quoted these words.

1Pe 1:25. The word of the Lord endureth for ever.- The word of God is said to be incorruptible, to be alive, and to endure for ever, because it teaches men the way to life; or, if complied with, begins a life of happiness, which will, to the faithful, never end; which is the seed or principle of a spiritual and incorruptible, of a glorious and happy life, which will endure for ever. See Joh 3:36; Joh 5:24; Joh 5:47; Joh 6:27; Joh 6:63. Rom 8:6. 1Jn 2:17. The connection of St. Peter's discourse in these verses is as follows: "Though you by your natural birth are born mortal, and, in consequence thereof, must fade away in respect to this life, like grass or flowers; yet, by being born again into the family of Christ, or the Christian brotherhood, (1Pe 1:22-23.) by the immortalizing seed of the word of God, you are born to an immortal life of glory and happiness: and the gospel is that word of God, which, if you be faithful, will render you immortal; namely, that gospel which I preach unto you."

Inferences.-Are we desirous of rendering it apparent to ourselves, and all around us, that we are indeed elect of God? Let it be, by a humble application to the sprinkling of the blood of Jesus, on the one hand, and by the evident fruits of the sanctification of the Spirit unto obedience, on the other.

The abundant mercy of God has begotten real Christians to the lively hope of an incorruptible, undefiled, and unfading inheritance, reserved in heaven for them: let us keep it steadily in view, and earnestly pray, that God would preserve us by his mighty power through faith unto salvation. While we are waiting for this salvation, it is very possible, yea, probable, that affliction may be our portion; but let us remember, it is, if need be, that we are in heaviness through manifold temptations. Our faith, and our other graces, are as it were thrown into the furnace, not to be consumed, but refined; that they may be found unto praise, and honour, and glory, at the appearance of Jesus Christ. Even at present, may this divine faith produce that love to an unseen Jesus, which is here so naturally expressed by the apostle; and though now we see him not, yet may that love be eminently productive of joy, even that joy which is unspeakable and full of glory: and in the lively and vigorous exercise of these graces, may we all receive the end of our faith, even the everlasting salvation of our souls!

Let what we are told in this chapter of the prophetic writers, be improved as it ought, to confirm our faith in that glorious gospel, of which these holy men have given in their writings such wonderful intimations and predictions: writings, for the understanding of which we have advantages superior to those which even they themselves had. What exalted ideas should we entertain of a dispensation introduced by such a series of wonders, preached by the inspired prophets; and by the Holy Ghost in his miraculous gifts and salutary influence sent down from heaven: a dispensation into the glories of which the angels desire to pry; how much more worthy then, the attention of the children of men, who are so nearly concerned in it, who are redeemed by the blood of the Son of God? O! let us review it with the closest application, and improve it to the infinitely gracious and important purposes for which it was intended. Then will grace and peace be multiplied to us; and however we may now be dispersed and afflicted, pilgrims and strangers, we shall ere long be brought to our everlasting home, and meet together in the presence of our dear and condescending Saviour; where, having a more lively sense of our obligations to him, and beholding his glory, we shall love him infinitely better than at this distance we have been capable of, and feel our joy in him increased in a proportionable degree.

Again. Let it be a matter of our daily delightful meditation, that, while we clearly discern the uncertainty of all human dependencies, which wither like the grass, and fall like the flower of the field, the word of God abideth for ever. Let us cheerfully repose our souls upon it. And if we have indeed experimentally known its efficacy and power, so that our souls are purified by obeying the truth, let us carefully express our obedience to it by undissembled, fervent brotherly love: and, animated by our glorious and exalted hopes as Christians, even that divine and illustrious hope of the grace to be brought unto us at the revelation of Jesus Christ, let us set ourselves to the vigorous discharge of every duty, as knowing that we should be children of obedience, having the excuse of ignorance no longer to plead for the indulgence of our lusts, but by a holy God being called with a holy calling, and instructed to invoke him, at once, as our gracious Father and impartial Judge.

It is worthy of our special remark, that the blessed apostle urges us to pass the transitory and limited time of our sojourning here in fear, from the consideration of our being redeemed by the blood of the Son of God, which is a price of infinitely more value than all the treasures of the universe. And certainly there is a mighty energy in the argument; for as it is a very amiable, so it is also a very awful consideration. What heart so hardened, as not to tremble at trampling on the blood of the Son of God, and frustrating, as far as in him lies, the important design of his death? And, while we are reflecting on the resurrection and exaltation of our Redeemer, as the great foundation of our eternal hopes, let us dread to be found opposing him whom God hath established on his own exalted throne; and with the utmost reverence let us kiss the Son, in token of our grateful acceptance of his mercy, and cheerful and humble submission to his authority. (Psa 2:12.)

REFLECTIONS.-1st, This epistle opens with,

1. The writer's name and title: Peter an apostle of Jesus Christ, by his immediate appointment, and sent especially to the circumcision.

2. The persons to whom it is addressed: To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; dispersed by various providences through these provinces, and now called to the faith of Christ;-to the elect, the converted Jews and others to whom he is writing, (see the introduction and annotations,) according to the foreknowledge of God the Father, discovered in the prophetical writings, which foretold of these blessings to be conveyed to them by the Messiah, who also is said to be foreknown before the foundations of the world, prophesied of from the beginning (Gen 3:15.) but manifested in the last times for them, 1Pe 1:20 through sanctification of the Spirit unto obedience, this blessed author of all grace, having converted their souls to the love and practice of true holiness, and brought them to the sprinkling of the Blood of Jesus Christ for pardon and peace with God, which only by the sacrifice of the Redeemer could be obtained.

3. The salutation: Grace unto you, and peace be multiplied; may the pardoning, sealing, sanctifying, comforting, preserving grace of our God be with you; and peace, the blessed effect thereof, be diffused in the Church, in your families, and in your own souls. Note; We need nothing more to make us happy, than grace and peace; and if we possess all the world beside, and lack these, we are poor and miserable. 2nd, The apostle proceeds, 1. To thanksgiving for the inestimable blessings which, through the gospel, they enjoyed. 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, when we had nothing in prospect before us but misery and despair, by the resurrection of Jesus Christ from the dead, who was delivered for our offences, and raised again for our justification, that we, beholding in him the justice of God satisfied, might be emboldened to approach a reconciled God, and not only by his grace be quickened to newness of life here, but be entitled also to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, yea, for all the faithful saints of God, who are kept, not by their own natural strength or sufficiency, but by the power of God, engaged to protect them from all their enemies, and to preserve them through faith of his operation in their hearts, unto salvation completed in glory, and which is ready to be revealed in the last time, when Jesus shall appear, and take his faithful followers to their eternal mansions of blessedness above. Note; (1.) We can never be thankful enough, when we remember the abundant mercy of our God and Father in Jesus Christ to our sinful souls. (2.) Every blessing flows from boundless and unmerited grace.-(3.) The resurrection of Jesus from the dead is the grand foundation of our hope; and it is a lively hope, animating the soul to patience and purity. (4.) Whatever enemies, snares, dangers, temptations, beset us in our way to heaven, we shall be more than conquerors, if we perseveringly cleave to Jesus Christ in faith and love.

2. Having mentioned the salvation which was in prospect, he shews how that afforded comfort and support under all their trials. Wherein ye greatly rejoice, looking forward and upward to your glorious hope, though now for a season (if need be) ye are in heaviness through manifold temptations, which though ye cannot but feel as men, you can rejoice under them as Christians; and they are sent, 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; and in the mean time its purity, genuineness, and excellence, shall be brightened and strengthened by all the conflicts it hath sustained in the Saviour's service, whom having not seen, ye love with fervent and supreme affection, faith realizing his amiableness to your souls; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory, the lively foretaste of eternal bliss; receiving the end of your faith, even the salvation of your souls, begun already, and to be completed shortly in glory for every faithful soul. Note; (1.) A Christian has cause to rejoice in God and the hope set before him at all times; and, even in the midst of grief and trouble, this consolation the world cannot take away from the righteous. (2.) Though our lot as Christians in this world is through manifold temptations, and our own nature cannot but more or less feel the burden, yet we must remember there is a need be for every pang we feel, and that should reconcile us to them. (3.) The bitterest afflictions to flesh and blood are often the most profitable medicines to our souls; and if we come to glory, we shall see that these were indeed blessings in disguise. (4.) The trial of our faith tends to its confirmation and establishment; and like gold, when tortured in the furnace, we come forth from our troubles the brighter, and leave the dross of corruption behind. (5.) Fidelity will be crowned when Jesus shall appear, and all the trials of the saints will then end in immortal honour and eternal glory. (6.) Jesus is precious to the believing soul; and the realizing views of him, which faith presents, bring down the foretastes of heavenly blessedness.

3rdly, The salvation of the gospel, on which their faith fixed, was that which the blessed prophets had foretold, and after which they earnestly inquired. Of which salvation the prophets have enquired, and searched diligently into the meaning of their own prophecies which by inspiration they delivered, digging deep into the golden mine, that themselves might share the treasure; who prophesied of the grace that should come unto you through the incarnate Saviour: searching, with eagerness, what or what manner of time the Spirit of Christ, which was in them, did signify, when it testified beforehand of the sufferings of Christ for the sins of the world, and the glory that should follow, when, having offered his one atonement, he should ascend to the throne of Majesty on high. They wished to know the exact time, and what would be the state of the world, when this great event should come to pass. Unto whom it was revealed, that not unto themselves, but unto us they did minister; the events predicted were not to be fulfilled in their days, but ours; and they foretold 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, who by his miraculous operations, and by the communication of his gifts and graces, bears his sacred testimony to the truth of our report: which things the angels desire to look into, bending forward as the cherubims over the mercy-seat, with wonder and delight contemplating the wonders of gospel-grace, admiring and adoring. Note; (1.) The mysteries of gospel-grace were not only the subjects which engaged the holy prophets' researches, but they afford matter for angelic contemplation, wonder, and praise. (2.) The word of God must be searched, and diligently examined: there are treasures hid in it which will abundantly repay our pains. (3.) The Holy Ghost sent down from heaven still continues to make the gospel effectual to salvation, and on his mighty operation all the success of our preaching depends.

4thly, From the foregoing considerations the apostle,

1. Enforces the practice of true godliness in sundry particulars. Wherefore, (1.) Gird up the loins of your mind, be disentangled from every thing in the world which would retard you in your heavenly course, and be strong in the Lord and the power of his might to fight the good fight of faith. (2.) Be sober, temperately using every creature-comfort, and with holy vigilance preparing for the Master's return. And, (3.) Hope to the end, never dismayed nor discouraged by any temptations to which you may be exposed, but patiently persevering, and confidently waiting for the grace that is to be brought unto you at the revelation of Jesus Christ, when the work of grace shall be completed, and an eternity of glory succeed, for all the faithful; the hope of which, as an anchor of the soul, should enable us to ride out every storm. (4.) Behave as obedient children to your heavenly Father, dutiful in observing his commands, and submitting to his disposal and correction; not fashioning yourselves according to the former lusts, in your ignorance, not conformed to the corrupt manners, maxims, and pursuits of a world which lieth in wickedness, among whom we all had our conversation in time past, fulfilling the desires of the flesh and of the mind, and knowing not the dreadful ruin which hung over our heads. To these ways let us never return; but as he which hath called you is holy, so be ye holy in all manner of conversation, proposing to yourselves nothing short of his complete and perfect image, and in every state, condition, and circumstance, desiring that your hearts, lips, and lives, may exactly correspond with his holy will: because it is written in that word which is our only rule of duty, Be ye holy, for I am holy.-(5.) Maintain a holy jealousy over yourselves. And if, as becometh your profession, ye call in ceaseless prayer on the Father for that grace which alone can enable you for all that he commands, who, without respect of persons, judgeth according to every man's work, and thereby proves whether they are obedient children or not-pass the time of your sojourning here in fear, in filial fear of offending God, and holy jealousy over your own hearts, knowing that your present state is your pilgrimage, and that, if you are faithful, you shall shortly reach the happy rest, where all your fears will end, and your felicity be completed for ever.

2. To encourage and engage them to the practice which he recommends, he suggests the most powerful motives-you should thus live to God, forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, from the foolish traditions and corrupt manners and ways received by tradition from your fathers: to redeem you from which, all the perishing treasures of this world would be a price too despicable to be mentioned: but an infinitely greater hath been paid for you; you are redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot, who offered himself as your ransom to God, pure from all defilement, a Lamb fit to bleed on God's altar, and of such transcendant dignity in his person as to add infinite value to his sacrifice. Who verily was fore-ordained before the foundation of the world, to be the one propitiation; but was manifest in these last times for you, (becoming incarnate, and making the brightest displays of the glory of his grace,) who by him do believe in God as your reconciled and covenant God, that raised him up from the dead in testimony of his acceptance of the sacrifice which he had offered for our justification, and gave him glory, exalting him to the Mediatorial throne; that your faith and hope might be in God, assured through the divine Messiah of present favour and acceptance with him, and expecting, according to his promise, all the blessings of grace here, and of glory hereafter.

5thly, The apostle proceeds,

1. To inculcate the exercise of fervent love. Seeing ye have purified your souls in obeying the truth through the Spirit, and have so graciously begun to advance in all holiness of heart and temper, being led by him especially unto unfeigned love of the brethren; see therefore that, under his blessed influences and according to the gospel word, ye love one another with a pure heart fervently; with still increasing and more enlarged affection; being born again, and made partakers of a divine nature, not of corruptible seed, but of incorruptible by the word of God which liveth and abideth for ever, unchangeably the same, and communicating a dignity and honour to which the highest human pedigree cannot pretend. Note; (1.) The gospel truth, through the Spirit embraced and obeyed, is the effectual means of purifying the soul. (2.) Unfeigned love of the brethren is among the surest evidences of the Spirit's work upon the heart. They who have made the highest advancements in the divine life, have need to be exhorted to increase more and more.

2. He sets forth the vanity of man. All flesh is as grass, weak and perishing; and all the glory of man, his pomp, wealth, affluence, wisdom, and endowments of every kind, are as the flower of grass, that soon fades and decays. The grass withereth, and the flower thereof falleth away; one stroke of sickness, or accident, or the ravages of age, make all human greatness droop; and death carries it to the grave: but the word of the Lord endureth for ever, and they who are begotten by it have in their hearts eternal life begun; and if they perseveringly improve it, they shall flourish in glory everlasting. And this is the word which by the gospel is preached unto you, whose effects are so everlastingly blessed to the faithful saints of God. Note; A deep sense of the vanity of man, and of his present state of corruption, will serve greatly to draw off our minds from the trifles of time, to look to the abiding glories of eternity which in the gospel are revealed unto us.