I. Election in its source: "elect according to the foreknowledge of God the Father."
II. Election in its means: "elect through sanctification of the Spirit." (1) Election first shows itself in a man's separation from the world, which lieth in wickedness. (2) But more than separation from or nonconformity to the world is here intended: the moral purification of our nature. (3) The wording of the text leads us still further: this holiness is not a limited, circumscribed result of the inward operation of the Spirit, but an infusion into our nature of the very quality or attribute of holiness inherent in Himself.
III. Election in its end: "elect unto obedience and sprinkling of the blood of Jesus Christ." (1) Election has for its object our obedience, obedience in a twofold sense: (a) the obedience of faith; (b) the obedience which faith produces. (2) The sprinkling of the blood is necessary not only at the beginning of the Christian career, but all along to the very end.
J. C. Jones, Studies in First Peter; p. 1.
References: 1 Peter 1:1, 1 Peter 1:2.—G. E. L. Cotton, Sermons to English Congregations in India, p. 283; J. S. Howson, Church of England Pulpit, vol. vii., p. 259.
1 Peter 1:2Who would take happy views of religion, whoever would have full assurance of his own salvation, must be accustomed to look for his evidences, not in himself, nor in any abstract truth, but in the character, and the work, and the person of God. In this respect, the doctrine of the blessed Trinity is a very tower of confidence and strength to a Christian. The offices of the Holy Three are so full, they so fit into each other and make a harmony, they are so appropriate, each in its distinctness, and they are so sufficient, all in their completeness, that they seem made for this very purpose: to assure a man's soul and to leave no place for the weakest doubt.
I. The beginning, the foundation, of the whole scheme of salvation, is the electing grace of the Father. The election of the saved ranges without the slightest reprobation of the lost; and the right application of the doctrine is always an application of comfort. So St. Peter here implies, in like manner St. Paul, always to strengthen and assure, and stir up to holiness, afflicted Churches and tried believers.
II. Look at the path which election takes, by which it always travels, without which it is no election at all: "through sanctification of the Spirit." The great object of all election is the glory of God. The glory of God is a happy, holy thing, the reflection of Himself. The Spirit carries on His sanctifying work by implanting a new life, new principles, with new affections, within a man's breast, which then act with a threefold influence. First, they occupy the heart; then they keep down and restrain the evil that was and still is there; and then they gather up and absorb the bad nature, purify and elevate it towards the character of the Divine: this is sanctification.
III. "Obedience and sprinkling of the blood of Christ." In that obedience we were elected; for it we were created in Christ Jesus; God willed it, God purposed it, and God means it.
J. Vaughan, Fifty Sermons, 5th series, p. 294.
References: 1 Peter 1:2.—Spurgeon, Sermons, vol. viii., No. 434; Ibid., Morning by Morning, p. 194.
1 Peter 1:3To the question, What has the resurrection of Jesus Christ from the dead done for us Christians? a great many answers may be given.
I. Of these the answer which is, perhaps, of the first importance, the answer which Christ's own Apostles would have given, is this: that by rising from the dead Jesus Christ proved that He had a right to speak about God, a right to speak about the old religion of His countrymen, a right to speak about the religious conduct of the most influential classes among His countrymen; above all, that He had a right to speak about Himself as He had spoken. When He was asked to give a sign—that is, a something which might be accepted as evidence—of the commission which He had from heaven, He gave this: He said that just as the old prophet Jonah had been buried out of sight in the whale, and yet had been restored to his ministry and to his countrymen, so He Himself, though He should be stricken beneath the pangs and convulsions of death, though laid in the darkness of the tomb in the very heart of the earth, yet would at a given time burst the fetters of the grave and would rise again. Accordingly, when this prediction had been actually realised, the fact was appealed to, as we see from the Acts of the Apostles, by the earliest preachers of Christianity, almost in every single sermon. It was the fact which evidently did their work, in compelling men to listen to what they had to say about their risen Lord and in making faith in Him at least easy, better than any other topic; and St. Paul puts it forward when he begins his great Epistle to the Romans by simply saying that Jesus had been "declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead."
II. But the Resurrection has done other things for us besides this its great evidential achievement. It has endowed Christians, who treat it as a serious matter of fact, with the grace, the great grace, of hope. St. Peter feels the preciousness of this when he exclaims that God, the Father of our Lord, is blessed, if only because, from His abundant mercy, He has begotten us again unto a lively hope by His Son's resurrection from the dead. No man who has not a clear belief in a future life can have permanently a strong sense of duty. A man may, indeed, persuade himself during various periods of his existence that this sense of duty is the better and purer from not being bribed by the promise of future reward or stimulated, as he would perhaps say, unhealthily by the dread of future punishment. But, for all that, his moral life, if he has not an eternal future before him, is, depend upon it, feeble and impoverished. It is not merely that he has fewer and feebler motives to right action; it is that he has a false estimate, because an under-estimate, of his real place in the universe. He has forfeited, in the legitimate sense of the term, his true title to self-respect. He has divested himself of the bearing, the instincts, and the sense of noble birth and lofty destiny which properly belong to him. He is like the heir to a great name or a throne who is bent on forgetting his lineage and responsibilities in a self-sought degradation. Man cannot, even if he would, live with impunity only as a more accomplished kind of animal than are the creatures around him. Man is by the terms of his existence a being of eternity, and he cannot unmake himself; he cannot take up a position which abdicates his higher prerogatives without sooner or later sinking into degradations which are in themselves a punishment. He needs a hope resting on something beyond the sphere of sense and time, and God has given him one by the resurrection of Jesus Christ from the dead.
III. There are three forms of interest which must be accorded to such a fact as the Resurrection. The first is the interest of curiosity in a wonder which is altogether at variance with the course of nature. This interest may exist in a high degree, observing and registering the fact, yet never for a moment getting beyond the fact. Then there is the interest of active reason which is satisfied that such a fact must have consequences, and is anxious to trace them, an interest which may lead a man to say that the Resurrection does, intellectually speaking, prove the truth of the mission of Christ, although the man may know nothing of the power of Christ's blood and of His Spirit. The third kind of interest is practical, moral, spiritual. It is an effort to answer the question, What does Christ's resurrection say to me? what does it mean to me? If it is true, if Christianity through it is true, what ought to be the effect on my thoughts, my feelings, my life? And St. Peter would answer all these questions. Thought, feeling, life, should be invigorated by the force of that living hope. But then this absorbing moral interest does not come of any ordinary process of observation and reason, like these two earlier forms. St. Peter says, using a remarkable expression, "We are begotten unto a lively hope." It is not the outcome of our natural mind or of common-sense, though it does not contradict it; it is the product of the Divine breath playing upon the soul and giving it the new birth, the new capacity for life. Of this birth the Father is the Author; the Eternal Spirit is the instrument; union with Jesus Christ, the perfect Man, the essence and the effect.
The religion of Jesus Christ presented one great contrast to the heathen religions with which it found itself in conflict: it pointed steadily forward, while they looked wistfully backward. The religions of classical heathenism were religions of regret; the Gospel is a religion of hope. Two great ideas are involved in the fact of the Resurrection, ideas influencing human thought and action at every turn, ideas coextensive in their application with human life itself.
I. By opening out the vista of an endless future, it has wholly changed the proportions of things. The capacity of looking forward is the measure of progress in the individual and in the race. Providence is God's attribute. In proportion as a man appropriates this attribute of God, in proportion as his faculty of foresight is educated, in the same degree is he raised in the moral scale. The Christian is an advance on the civilised man, as the civilised man is an advance on the barbarian. His vista of knowledge and interest is not terminated abruptly by the barrier of the grave. The Resurrection has stimulated the faculty and educated the habit of foresight indefinitely by opening out to it an endless field of vision over which its sympathies range.
II. The Resurrection involves another principle not less extensive or less potent in its influence on human life. The Resurrection does not merely proclaim immortality. It declares likewise that death leads to life; it assures us that death is the portal to eternity. Thus it glorifies death; it crowns and consecrates the grave. Death issuing in life, death the seed and life the plant, and blossom, and fruit—this is the great lesson of the Gospel.
III. See how far-reaching are the applications of this lesson to human life. Through darkness to light, through sorrow to joy, through suffering to bliss, through evil to good—this is the law of our heavenly Father's government, whereby He would educate His family, His sons and His daughters, into the likeness of His own perfections. Accordingly we find this same principle extending throughout the Gospel teaching. Everywhere it speaks of renewal, of redemption, of restitution—yes, of resurrection.
IV. So to the true Christian all the ills of life have an inherent glory in them. Not only do they deserve our pity, deserve our respect, deserve our alleviation. There is a great potentiality of future good in them. No degradation of human character, no abasement of human life, no depth of human vice, is so great as to forfeit its claim to the consideration of the Christian. How can it forfeit this claim when hope is shut out from none, restitution is denied to none? It was the common taunt of the heathen against the Christians in the early ages that they gathered about them the lowest of the people, the outcasts of society, the scum of mankind. They proudly accepted the reproach; they avowed that their shame was their glory. Had not their Master been taunted with the companionship of publicans and sinners? Was it not their special mission, as it had been His before them, to call not righteous men, but sinners?
J. B. Lightfoot, Sermons on Special Occasions, p. 233.
References: 1 Peter 1:3.—H. P. Liddon, Christian World Pulpit, vol. i., p. 376; W. Hubbard, Ibid., vol. xxiii., p. 163; M. G. Pearse, Ibid., vol. xxx., p. 85.
I. Whence does it spring? Hope is popularly defined to be the expectation of future good; but, to render the definition complete, the good should be an object which the mind affects and which the heart desires. It has been implanted in the breast of universal man, and is one of the chiefest displays of the loving-kindness of the Lord. Without it the world were a sepulchre and the conscience a hell. There is hardly a condition of human adversity which it cannot soothe and sweeten. But the hope to which the text refers is not an instinct. It is a gift, and is not, therefore, the common heritage of all mankind; it is the hope of heaven, which the world knoweth not, and to which the sinner is of necessity a stranger. Such a hope can only be of Divine bestowment; it is at once too lofty and too lasting to come from meaner hands. And it is the gift of God to those who receive the Gospel of His Son.
II. What is the medium by which this hope is certified to us? The Apostle says it is "by the resurrection of Jesus from the dead." The resurrection of Jesus is fitly put here for His whole atoning work, as it is at once the proof of the reality and completeness of His death as a sacrifice and the token of its acceptance as a satisfaction by the justice of the Father.
III. Note the recompense in which this hope of the Christian is fulfilled: "to an inheritance." The word at once traces the blessing to its source, and humbles at the outset all the vapourings of human pride. An inheritance is neither reward of industry nor meed of valour. Believers cannot purchase heaven. They may not win its honours, as a knight his spurs, by bravery; they are heirs because of their sonship, and their sonship is by adoption of grace. Boasting is excluded, and gratitude inspired by the boundless love of God. (1) This inheritance is incorruptible; it does not contain the seeds of dissolution. (2) It is undefiled. Herein is the secret of its incorruptibility. (3) It fadeth not away. There comes upon it no whisper of a change. There will be neither consuming memories nor boding fears. Once pass the portals of the inheritance, and you are safe for ever.
I. The greatness of God's mercy is to be seen in the great number of the saved.
II. The greatness of God's mercy is to be seen in the great change which takes place in the great multitude.
III. The greatness of God's mercy is to be seen in the greatness of the inheritance which He confers on the great multitude which have undergone the great change.
IV. The greatness of God's mercy is to be seen in the greatness of the expense to which He went to be able to confer this great inheritance on the great multitude that have undergone the change.
V. The greatness of God's mercy is to be seen, lastly, in the greatness of the power that is pledged to bring the great multitude to the possession of the inheritance secured for them at such a cost.
J. C. Jones, Studies in First Peter, p. 15.
References: 1 Peter 1:3-5.—Spurgeon, Sermons, vol. xvi., No. 048; W. Boyd-Carpenter, Church of England Pulpit, vol. v., p. 263; Ibid., vol. xxi., p. 267; F. D. Huntingdon, Christian World Pulpit, vol. i., p. 232. 1 Peter 1:4.—W. Marshall, Ibid., vol. x., p. 315; Homilist, 2nd series, vol. iv., p. 375. 1 Peter 1:6.—Spurgeon, Sermons, vol. iv., No. 222.
I. Temptations or trials reveal faith. (1) Trials, on the one hand, show us the evil that is in us. (2) Afflictions further serve to evoke our good, to lead forth into visibility the faith, the hope, and the charity God, in His loving-kindness, has infused into our souls.
II. Temptations or trials strengthen faith. (1) Bitters are the best tonic for the spiritual man, as for the physical; (2) sorrows further invigorate faith because they call it into frequent, yea constant, exercise.
III. Temptations or trials purify faith. (1) Trials release it from the impurities attached to it; (2) adversity throws faith more upon its proper resources, making it draw its aliment and inspiration more directly from God, from God as revealed in His book.
IV. Temptations or trials beautify faith.
J. C. Jones, Studies in First Peter, p. 29.
References: 1 Peter 1:6, 1 Peter 1:7.—R. W. Dale, Christian World Pulpit, vol. xxxv., p. 102 1 Peter 1:6-9.—H. S. Brown, Ibid., vol. xii., p. 230. 1 Peter 1:7.—Spurgeon, Morning by Morning, p. 317; H. W. Beecher, Christian World Pulpit, vol. vii., p. 147.
I. Love to Christ is the usual way to faith, both to belief in His reality and trust in Him. Of course I do not question that men may attain to faith through investigation. Inquiry and search cannot be otherwise than favourable to faith; what I mean is this: that for men in general, for men and women of all sorts, the way that leads through love to faith is the practical, the usual, the reasonable, and the sufficient one. In the Gospels Christ is presented specially and directly in a way to awaken love rather than to meet the questions of the reason. The great qualities of Christ have the effect of rousing some answering feelings in the souls of men. Every truly elevated life has such an influence, and that of Christ in an altogether peculiar and transcendent manner.
II. Let us notice one or two inferences from this line of thought. We see how love to an unseen Christ operates in keeping Him near to the soul in spite of the lapse of centuries. It seems at first sight as if it would be well-nigh impossible to resist the influence of time. It has such a dissolving power; all things crumble before it. But when souls love Christ and are in constant fellowship with Him, what matters the first century or the nineteenth? There are humble, earnest souls today in myriads that feel Christ more real and near than many who had seen Him in the flesh. How finely the natural and the spiritual blend in love to Christ. There are those who never seem to get beyond the natural. They love Christ as they love any great benefactor of the world. And who can tell just precisely when his love to Christ rose out of this sphere and became spiritual, or when any such love becomes spiritual, aspiring, and active? There are those who do not take the name of Christ, or call Him Master, who have an enthusiasm for Him that might make many Christians blush and bring tears to their eyes. Can any men draw the line between the natural and the spiritual, and say, Here the natural ends, and the spiritual begins? Is not all this love to good and right at bottom ultimately a love to God, if only it knew itself? Is not the immense power that Christ has over the natural admiration of men one of His own greatest weapons and one of the things which the Spirit of God most uses?
The place occupied by any on the ledge of fame and genius is very narrow indeed. Forgetfulness soon grows over us, and we are less than shadows after the sun has passed. "I am clean forgotten," says Swift, "as a dead man, out of mind and out of loving hearts." Contrast this with the influence of the unseen Christ. "By His death," Paul says, "we see the resurrection and ascension." Not only is our Lord Jesus Christ known to countless millions, but He is loved wherever He is known. The proof of love is sacrifice. The martyrs have been dying for Christ for over eighteen hundred years. The noble army is added to year after year by fresh recruits ready to seal with their own blood their devotion to Christ. On our university classes and Toynbee Hall Christ looks down from His holy heaven, and strikes into life and arouses the chivalry and enthusiasm of those who work in the mission field of the East of London. This is a power we cannot but love. Amongst those who have never seen Him, Christ has power to perpetuate His love through all ages. The first Napoleon, who trusted rather to the effect of his own fascination, awoke to the continued fascination of the love of Christ, and said, "I am a judge of men, but I tell you that this was more than a man." That was Napoleon's commentary upon St. Peter's words, "Whom having not seen, ye love." Let me point to two applications.
I. The text lies at the heart and root of the whole Christian life. Remember the Epistle and portion of Scripture for St. Barnabas's Day. A great writer has told us, in his own picturesque way, that Antioch was the capital of vice, the sewer of all sorts of infamies, the house of moral and spiritual putrefaction; yet the disciples were called Christians first at Antioch. It is a solemn time when a new influence gets its name, for the name is a distinct sign of separate existence. Many will in all probability say that that was the name by which believers were known to the Roman police. But this step was now taken; they were now no longer merely disciples, brethren, saints, and believers, but Christians. It may be that, as we have been told, the name was founded upon the misconception that Christ was a proper name; but, at all events, ten years after the Resurrection and Ascension our Lord's disciples called themselves by the name of One whom they loved, and that name will never die—that beautiful, that worthy, name by which we are called. Yes, save in the Gospels, there is no authentic likeness of Christ by one who had seen Him. In the long, worn features seen in the Lateran mosaics many Christians are able to perceive the hands and feet, the wounded side, and the awful circle of the crown of thorns; among all the pictures in galleries, and in all its forms, the crucifix stands out in distinct isolation, as if challenging the attention of those who believe the Gospel story; but none can claim to be the original and authentic likeness of Jesus, the Son of Mary and the Son of God. And yet, said St. Barnabas, that name of Jesus is not the name of a man, but of One who is true, gentle, pure, holy, and sympathising, and who is also the true and Eternal God. This idea, in all the Gospel and creeds, is fixed again and again by the reign of the Holy Ghost upon the sensitive plate of the human heart, and is a proof of the reality of the object which it represents: "Whom having not seen, ye love."
II. The text no doubt affords a personal test: "Whom having not seen, ye love." People are all too ready to put to others trisyllabic questions to which they must have monosyllabic answers. "Are you saved?" "Yes." Another question put in this form is, "Do you love Jesus?" That is a question to put to ourselves rather than to others. Imitate the sensitive delicacy of St. Peter in our text. He tells us we have not seen Christ, but he had seen Him in the guest-chamber, on the long summer evenings by the lake of Galilee, and it is an exceedingly reverential statement to make when he says, "Whom having not seen, ye love." Do we love Jesus? The answer, after all, does not depend upon what we say. Who does not remember that sublime passage in dramatic literature where the aged king intends to make a trial of the love of his three daughters? Two of them, when asked if they loved him, heaped word upon word, hyperbole upon hyperbole. The third was the one alone whose heart was richer than her tongue. Who loved the old man best of all? We can read the answer upon the heath where the old man's form stands out in the flashing lightning, and his white hair is drifted by the storm. Our answer to the question is to be measured not by what we say, not by what we think we are enabled to do, but by what we do when the hour of trial comes.
Bishop Alexander, British Weekly Pulpit, vol. ii., p. 89.
References: 1 Peter 1:8.—A. M. Fairbairn, The City of God, p. 335; Homilist, 1st series, vol. v., p. 107; R. Tuck, Christian World Pulpit, vol. xiv., p. 72.
I. Faith. (1) Faith is the first Christian grace; (2) faith is a personal trust in a personal Saviour; (3) faith is trust in an invisible Saviour.
II. Love. (1) Love is one essential element of the Christian religion; (2) Christ claims and gets our supreme love; (3) these strangers of the dispersion evinced their love to the Saviour by suffering themselves to be despoiled of all their possessions rather than deny Him.
III. Joy. This joy defies philosophy to explain it, or language to express it. It is already glorified or full of glory.
J. C. Jones, Studies in First Peter, p. 50.
References: 1 Peter 1:8, 1 Peter 1:9.—F. Ferguson, Christian World Pulpit, vol. xxxiii., p. 193; A. Rowland, Ibid., vol. xxxiv., p. 88; Homiletic Quarterly, vol. i., p. 120; Spurgeon, Sermons, vol. xii., No. 698.
1 Peter 1:10I. The prophets are an example to us in the study of salvation—(1) in the intention of their study; (2) in the subject of their study; (3) in the noble spirit of resignation they evinced in presence of intellectual difficulties which they were not able to surmount.
II. The Apostles are examples to us in the proclamation of the Gospel—(1) in subject matter; (2) in manner of preaching; (3) in the power which accompanied their preaching.
III. The angels are examples to us in the wonder and adoration that should fill our minds in the contemplation of this salvation.
J. C. Jones, Studies in First Peter, p. 71.
Reference: 1 Peter 1:10-12.—Spurgeon, Sermons, vol. xxvi., No. 1524.
I. The sufferings of Christ. From what source did they spring? What was their deepest and most essential characteristic? There will be many answers. (1) They were vicarious; (2) they were extreme; (3) they were unmerited; (4) they were according to the will of God.
II. The glory that should follow. Language and imagination alike stagger in the Apocalypse under the revelation. It is called the glory of the Father, the glory at which the Father has been aiming through all the sin and sorrow of the world, for the sake of which He saw Eden broken up and the pall of sin settling over the earth. It is the glory which God saw beyond all the unutterable anguish of the great experiment of freedom, and which we shall behold, if we believe in Him who hath overcome the world, in the day of the manifestation of the Cross.
J. Baldwin Brown, The Sunday Afternoon, p. 243.
Reference: 1 Peter 1:11.—Homiletic Magazine, vol. vii., p. 199.
Our text speaks of angel students, and it speaks of them as being engaged in their eager and, if I may use the word of such high, and blessed, and holy intelligences, in their curious, research; for in the original the term which is translated "desire to look into" conveys the idea of bending, stooping over, in order that they may eagerly peer into those subjects which are the objects of their investigation. Those subjects are the great Advent tidings.
I. The Apostle first brings before us those Advent tidings, or this Gospel report, in its great aim of salvation. This is the keynote of the passage—salvation first introduced to us, not in its primary stages, not in those stages of salvation which some of us are now enjoying, and which are within the reach, through God's mercy, of all of us, but salvation in its consummation. Never take a low view of this term "salvation." Remember that, while the salvation which you are called upon to seek is a salvation from the masterful tyranny of the devil, and of the world, and of indwelling sin, the crown of salvation, the full accomplishment and development of salvation, is never attained until the body is glorified by its resurrection at the second coming of the Lord. And this is the salvation of which the text speaks.
II. And mark again that we not only have the great aim of these Advent tidings, but we have also their great characteristic. The great characteristic is presented to us by the Apostle when he says, "the grace that should come unto you." Grace in this particular phase is love: love to the guilty; love to the fallen; love to those who have forfeited all right and title to God's favour. There is a combination of characteristics in the Gospel which shows how it bears the stamp of adaptation to our wants, while it bears the impress of the mind of Deity. It is the wonderful combination of depth and simplicity. There is such a combination of depth and simplicity in the Gospel that I may sit down to study it with an angel for my fellow-student, or I may sit down to teach it with a little child for my pupil.
J. C. Miller, Penny Pulpit, New Series, No. 617.
References: 1 Peter 1:12.—T. J. Crawford, The Preaching of the Cross, p. 38; Homiletic Quarterly, vol. iv., p. 131; vol. xiii., p. 321.
I. Christian hope, as St. Peter tells us, is seated in God. It is, as it has been called, one of the triad of virtues specifically theological. It takes its stand on Divine revelation; it looks on to the attainment of Divine promises; it draws its life-blood from no mere surmise as to what is possible for humanity in the race at large or in the individual, but from the manifestation of Divine truth and goodness in the Incarnate, whom St. Paul in one passage calls our hope, because our hope is grounded on Him and centred in Him. St. Paul, indeed, cannot think of hope without thinking of Christ.
II. A hope which is thus essentially religious, thus Christian, from the root upwards, and impossible except on the terms of Christian belief, is strong enough to face all facts, even such as are unwelcome or austere. Life must, after all, be taken seriously; the hope which is a Christian's privilege involves a wakeful collectedness of mind. When trial comes we are not to say, "It is more than we bargained for," but rather, "We were duly forewarned." Certainly there will be temptations to unhopeful-ness; there must be the discipline of hopes deferred, of successes marred, of apparent defeats and disappointments, of much that might tempt impatience to despair. A hope thus trained, while resting on august realities, is strong, because it is not fanciful.
III. Hope is a great instrument of moral and spiritual discipline. The hope which maketh not ashamed is always humble and always active. It remembers the terms of its existence: "We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end."
I. First of all, let us deal with this very remarkable statement: "the grace that is to be brought unto you at the revelation of Jesus Christ." Now, there are two or three very large principles which will come, I think, out of a careful observation of the theology of these words; and the first of them is this: "the grace that is to be brought to us." I don't want to deal with theological technicalities; but we all know in the common language of religious life and education, as well as in the language of scientific phraseology, that the grace is distinct from the glory, in the same way as we distinguish the present from the future. It is here obvious that the thing which the Apostle is speaking about is on the other side of the grave, because he tells us that it is the constant object of our hope. And thus he tells us that it is all involved in the revelation of Jesus Christ, and that it is definitely fixed when He shall come to be manifest in His saints and glorified in them that believe. This grace, undeserved by us, rises from the deep fountain and artesian well of His own nature. It is grace when He comes to you and me and forgives us our sins; it is grace when into our broken feebleness step by step, according to our capacity, He infuses and communicates His own strength in temptation, and gives us hope in sorrow and triumph in conflict; and it is grace when our palm-bearing hands shall be folded in rest, and the fight shall be behind us, and the victory in our hearts. Then we shall sit down, with the Saviour who has overcome, in the kingdom, and dwell there.
II. And then there is the other side. He would have us hope—it is a somewhat unusual and yet perfectly significant word—he would have us distinctly comprehend that that which is the object of our hope, whatsoever superlative degree of brightness and of wonderfulness we may attain to, is in essence and in kind the very same as the feeble beginnings and dull communications of love and goodness which we get from God here. The golden thread of unity ties together all the experiences and all the possessions of a redeemed man, from the first moment of the change that delivers him from the kingdom of darkness right away on through the endless pulses of an unbroken eternity. Grace is glory in the bud; glory is grace in the flower; and all which we hope for in the future is but the evolving of that which is planted in our hearts today if we love God, though it may have to fight with much antagonism to itself both without us and within. The grace comes all from the one source; and glory is but the superlative degree of that of which we already have possession.
III. And then there is another point which I wish to make about the simple language used concerning this great object of Christian hope, which also you will find, I have no doubt, in the Revised Version—about the grace that our Bible says is "to be brought." The original has it literally and strictly rendered, "the grace which is being brought." If I remember rightly, it was the saintly Archbishop whose commentary on this Epistle of Peter will always be held in great esteem and respected as honest and sound—I mean Archbishop Leighton—who rendered it, "the grace that grows, that has a being." It is being brought, it is on its road, as if some strong choir of angels had already left the throne and were coming towards us, and, like those who bear the Holy Grail, were flitting nearer and nearer and nearer to us; with all the power of the strong winds and the wave lifting them on, it is bearing down upon us as a ship at sea; travelling to us, it has already set out, as light has done years ago, from the far-off stars, and is on its road to us through the great abysses, and presently it will strike with sunshine against the darkling surface of this dull earth. It is the grace that is being brought to us floating down through the ages, the one great, far-off, Divine fact to which the whole creation is moving. And so let us cherish the solemn thought that it is ready to be revealed, and that it is coming to us with every pulse of diminishing time, with every grain of the past running out of the sand-glass; the day of the Lord is hastening on its course.
IV. This grace perfected, which is on its way to us, is given to us all, involved and implicated, or, to put it into plainer words, wrapped up—as the literal rendering would be—in the revelation, the apocalypse of Jesus Christ. When He comes, it comes. The two things are twisted together, like the fair jewel set in a golden setting is surrounded by stones and pearls; so for us our grace is all included in that encyclopædiacal glory the manifestation of Jesus Christ Himself. When He who is our Life shall be manifested, says the other Apostle, then shall we also appear, shall be manifested, with Him in glory.
V. And notice the brief reference to the quality of the hope which you and I have to cherish. You cannot build a fortress-home of hope in the future when you have nothing but the uncertain external foundation to build upon; but here is a rock for us. What rock? My Master's word. Here is another rock. What rock? My Father's character; and on this, and most of all, I believe, upon that historical fact that our Brother Christ hath died and risen again and is ascended up on high, we may build with absolute certainty the fair fabric of a perfect hope, erected upon a rock, and may have done with "peradventures" and "maybes" and change them into "verily, verily." He says that of us, and we believe that is true. Wherefore set your hopes on Christ, that you may prove all things. "Gird up the loins of your mind"—i.e., brace up yourselves to make an effort that is not an easy one; for there are plenty of difficulties in the way of any man keeping the light of hope burning in the watch-tower through the darkness of the night and the fury of the storm. "Gird up the loins of your mind"; fix your attention and concentrate your thoughts on the points on which the hopes are built. No man can cherish any hope about any poor miserable thing in this world unless he keeps thinking about it; and no Christian man or woman can cherish hopes for another world unless they keep thinking about it, and you cannot keep thinking about it without a dead lift of faith.
A. Maclaren, British Weekly Pulpit, vol. ii., p. 553.
Christian Hope.
I. Hope in its auxiliary conditions: girding up the loins and being sober.
II. Hope in its operation: "Hope perfectly unto the end." (1) Hope is natural to the human mind, nothing more natural; (2) we must persevere in the face of difficulties, however great, for he that endureth to the end shall be saved.
III. Hope in its immutable foundation. (1) Our hope is based on Divine grace as brought to us in the past at the first revelation of Jesus Christ; (2) fresh supplies of grace are being brought for us in the present; (3) our hope looks forward to the future. J. C. Jones, Studies in First Peter, p. 94.
The phrase may have lost something of its picturesqueness in its transfer from the East to the West and from the first century of the Gospel to the nineteenth. But if St. Peter stood amongst us at this moment here in England, in London, at the exact point of thought and talk and writing which is our position today, I doubt if he could find a word of counsel more suitable or more suggestive than that which speaks in this brief text: "Gird up the loins of your mind." What can be more striking than St. Peter's application of this figure to minds, and to minds in their religious aspect? He sets before us the figure of an ungirt, untidy, slovenly mind, and bids us beware of it in ourselves as religious men and Christians. One thing is presupposed; St. Peter counts it self-evident: that mind has place in the things of God. St. Peter does not fear the too much mind, but the too little. What St. Peter dreads is the half-mind; what he rebukes is the slovenly, the untidy, the dissolute mind. He does not fear the practised, the disciplined, the intense intellect. He bids the mind gird itself up as for a task requiring all its exertion, a task desperate without it. Mind has place in the things of God, and must gird itself up to handle them. Just in proportion as it is earnest and active, it will know and keep its place. Let us try to sketch one or two of the particulars of that girding of the text.
I. "Lord, my heart is not haughty, nor mine eyes lofty. Surely I have stilled and quieted my soul, like a weaned child on the breast of its mother." Humility, queen of graces towards God and man, but chief element of that mind-girding which is our subject. Gird up the loins of your mind, first of all, by a deep humility. "Thou art near, they tell me, O Lord; but I am so far off—so ignorant, so stupid, so sin-bound—oh quicken me."
II. But next to it I would place its sister grace, which is patience, that Divine ὑπομονή of which we speak so often, made up of two ingredients: submissive waiting, that upward look which acknowledges dependence and that onward look which believes in eternity, which knows that with the Lord a thousand years are as one day, which therefore is "willing to wait." Be willing to wait, not indolently, not in indifference, not as those who wrap themselves in their virtue or wrap themselves in their faith, careless of the multitude, careless of the race, but in the twofold definition of the grace which we are magnifying: a submissive waiting.
III. Humility; patience; last, hope. Hope is the expectation—more or less confident, for it admits of degrees—of a pleasant future. It cannot be that this scene of confusion should be for ever. Hope, which is faith's foresight, sees things which are not as though they were, and hears a voice say from the excellent glory, "Behold, I make all things new." "We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness."
C. J. Vaughan, Restful Thoughts for Restless Times, p. 264.
References: 1 Peter 1:13.—Spurgeon, Sermons, vol. xxxii., No. 1909; Preacher's Monthly, vol. ii., p. 422. 1 Peter 1:13, 1 Peter 1:14.—Homilist, 2nd series, vol. iv., p. 483. 1 Peter 1:14.—H. P. Liddon, Christian World Pulpit, vol. xxxiii., p. 257; Homiletic Quarterly, vol. iii., p. 83.
I. Holiness in the heart, or as it works its way down to the depth of our nature. (1) In their unregenerate state men always fashion themselves after the pattern of their lusts or inward sinful desires; (2) the power of evil, though not expelled, is dethroned in the believer's heart, and the principle of dutiful obedience takes its place.
II. Holiness in the life, or as it widens out over the whole area of conduct. This enjoins holiness—(1) in all our reading and thinking; (2) in all our conversation; (3) in all our acts.
III. Holiness in its standard: "Be ye holy, for I am holy."
J. C. Jones, Studies in First Peter, p. 111.
References: 1 Peter 1:14-16.—W. Landels, Christian World Pulpit, vol. viii., p. 404. 1 Peter 1:15.—Clergyman's Magazine, vol. iii,. p. 207. 1 Peter 1:15, 1 Peter 1:16.—J. Burton, Christian Life and Truth, p. 67; W. Simpson, Christian World Pulpit, vol. xxi., p. 390.
I. The nature of God is the foundation of moral obligation. When we travel in thought to the cause and origin of all things, we perpetually fall back on God as the only solution of the mystery of the universe. In God's nature we find all moral principles, just as in His duration we find eternity, in His omnipotence all the forces of external nature, and in His thought absolute reality and truth. God's holiness is that which has made holiness desirable to every intelligence in the universe; His character is the rule of all mind.
II. The nature of man makes resemblance to God possible. It is a sublime truth that there is such resemblance between God and our poor hearts that even in our fallen condition there is enough of the Divine image left upon us for us to hear this heavenly voice and to know that it has a triumphant message even for us. We are not so smitten but that these words appeal to our conscience and are verified by our experience. It is possible for us to yield ourselves unto God, because He is God, and we are made in His likeness.
III. All the essential perfections of God, even those in which we cannot resemble Him, add force to this appeal. (1) He who is omnipotent is holy. He has resolved to bring His omnipotence to bear upon the extermination of sin, for He is holy, and it is He who says to us, "Be ye holy." (2) He who is omniscient is holy; He who knows all the recesses of your heart, all the excuses to which you resort, all the palliations that you can make for yourself, all your thoughts, passions, fears, and joys, is holy. (3) He who is merciful is holy; therefore "be ye holy." His mercy is a manifestation of holiness; it is not a random or an arbitrary affluence of pity for our misery, but it is the transfiguration of holy law into heavenly love, so that from nature and from Calvary, as well as from Sinai, is heard the voice which says, "Be ye holy, for I am holy."
H. R. Reynolds, Notes of the Christian Life, p. 165.
1 Peter 1:16I. We must not think we have exhausted the subject of righteousness when we have merely taught men the more obvious of the elementary lessons: to maintain an external respectability of conduct and to have a general preference for truth and justice. Christ came to supply a remedy that reaches deeper than this. The term "righteousness" implies that we must endeavour to maintain a more equitable balance than we often witness among the varied rights and interests which contribute to make up our social system. Our righteousness must exceed that of the scribes and Pharisees by founding itself, not on some rigorous definition of abstract right, but on equity inspired by love.
II. But if it were one object of our Saviour's coming to deepen and extend our moral regeneration, a still greater revolution is implied in our restoration to holiness, the character which is so emphatically claimed by God Himself, and which had been still more completely forfeited by sin. It is one of the foremost conditions of our sacramental union with Christ that His grace should cleanse our hearts from evil tendencies and should make and keep them pure and holy.
III. The third of the three great gifts which are to renew us in the image of Christ is that of knowledge, the marvellous extension of that spiritual knowledge which ranges from this world to the next. It is a revelation which appeals to the highest instincts of the spirit, lifting up the cloud which hung with equal mystery over the beginning and the end, showing us how man was created after the image of God and in what way he departed from his fellowship with God, opening out the prospect of that Divine contemplation which will form the highest reward and occupation of the saints hereafter in the eternity wherein the faithful shall be finally made perfect in Christ's image.
References: 1 Peter 1:16-20.—Expositor, 1st series, vol. i., p. 69; vol. iv., pp. 372, 496.
1 Peter 1:17We collect from the language of the New Testament that fear formed a greater part of the state of mind in which the first disciples of Christ lived than it does now. Persons are described as being in a permanent and habitual state of mind which is called fear. It is not, of course, that state of disturbance and alarm which we are placed in by a sudden danger, not excitement and alarm. Still it is fear, and it has the natural and true characteristics of fear. It keeps people in earnest that they should be in the right way, apprehensive lest they should fail. They are solicitous about their own salvation, do not regard it as a matter of course. They always have it in their minds that they are going they do not know where; and while, on the one hand, they have firm hopes resting on God's promises, they still do not think of an unknown world and another life without fear.
I. It must appear indeed, when we examine it, that this fear is part of the very life of Christians, and that we cannot have even our understanding quick and vigorous without it; it is part of our very understanding. Fear is the very mode through which we express the fact that we do believe; it is our perception of things being real. It is simple stupidity, it is being without ideas, to be without it. Persons may have quick parts, eyes and speech may be quick and ready, but their souls are dull, they are without the quickening faculty, if they are without fear.
II. In the Christians of the Bible we see, as I have said, habitual fear, and this fear, far from depressing them, is rather a stimulus to their faith; and by giving strength to their faith, it confirms a happy experience of the effects of the Gospel upon them. With fear operating in them, they felt that they could not doubt. The faith of the early Christians was largely indebted to their fear for its rootedness and firmness. Fear planted it in their souls, and established it as a natural product of the soil, whereas under mere joy and hope it would have flourished prosperously for a season as an exotic, but its strength would have been a delusive one. While you fear, you believe; this, at any rate, is one effect. Fear is thus sustaining. While you fear God, you believe that God is, and that He is a Rewarder of them that diligently seek Him. This is ever the accompaniment of fear in Scripture, and the great compensation; it settles, it tranquillises, it gives peace, and it breeds ultimately security and calm, and a reasonable assurance. All those quiet, settled views of the Divine government which fix and strengthen its hold upon the mind, and make it the great anchorage it is, from which to be unmoored is to lose everything, arise from fear, from seeing the awfulness of facts as they are and this whole world as it is around us.
J. B. Mozley, Sermons Parochial and Occasional, p. 322.
Christian Fear.
I. The first reason why we should cultivate this fear is that the God on whom we call is a Father.
II. The second, that He is a Judge.
III. The third, that He judges according to every man's work. (1) Here the work, not the person, is the subject of judgment; (2) work, not works. God will judge our life as a whole.
J. C. Jones, Studies in First Peter, p. 131.
1 Peter 1:17-19Fear of Judgment to Come and of Redemption Accomplished.
Note:—
I. The sphere and operation of Christian fear. There are some to whom the importance attached to fear in this place and elsewhere seems in contradiction to the teaching of the Apostle John, who speaks of fear as being cast out by perfect love. But it is to be observed that it is perfect love to which this prerogative is assigned. When love is perfect, it renders fear in any other sense than that of reverence unnecessary and impossible; but with imperfect love fear has room, and an important sphere of action. It affords help and stimulus to imperfect love, and pushes it on to perfection. You may say that fear depresses, and sometimes even benumbs and paralyses. This may be true of fear that exists alone in the soul, but it is not true of that which coexists with faith and love, and hope and joy. The sharp east wind of spring is not a favourite; nobody speaks well of it; everybody grumbles about it; but still it dries the wet earth, and it is the accompaniment of lengthening days and strengthening sunshine. So fear goes along with the stirring of life. Fear of loss and pain, and every form of evil, is such an essential part of human nature and so bound up with man's progress in every direction, so necessary even to his very existence, that man cannot extirpate fear except by casting out the last vestige of belief in danger and every faintest foreboding of conscience.
II. Fear in relation to the Father that judgeth. I believe in a Father that judges: that will certainly rouse me up; it will waken my slumbering energies; it will cause me to look well to the state of my heart and life; but the word "Father" will always keep the thought of judgment from overwhelming me. So long as the word "Father," is real to me, the thought of judgment will make life solemn and earnest, but never gloomy, never enduringly sad.
III. In order to have a true Christian fear we must place together judgment by works and redemption by the blood of Christ. Let not this fear in view of redemption be deemed inconsistent with the joy and freedom which belong to the Gospel. It is precisely the man who has that realising sense of redemption which makes him afraid of not proving worthy of it who has also joy. These two, fear and joy, grow out of the same root of redemption. The more joy in Christ any man has, the more will he be afraid of not conforming sufficiently to Christ. Fear is inseparable from earnestness of purpose. It accompanies all the nobler feelings. If you love, you fear; if you strive and aspire, you fear. Whatever may be one's estimate of the fear of judgment, all must recognise the nobility of the fear that springs from thinking of the greatness of redemption. This fear is only possible to men who have spiritual sight, tender conscience, and gratitude. But who can fail to see how the thought of judgment to come enhances redemption? Is it not equally clear that the awe of redemption and the fear of not being worthy of it will always, in proportion as a man grows, come more and more to the front, and throw the other fear into the shade? Fear thus stands out as one of the main ways by which men pass from the life of self to the life of God, and the higher fear shines forth as the antidote to all that is selfish and narrow in the lower.
III. The efficiency of the sacrifice in accomplishing its twofold object—(1) in satisfying Divine justice, for "God raised Him up from the dead, and gave Him glory"; (2) in effecting the emancipation of men from the dominion of sin and the corruption of their nature, redeeming them from their vain conversation, received by tradition from their fathers.
J. C. Jones, Studies in First Peter, p. 149.
References: 1 Peter 1:19.—Spurgeon, Sermons, vol. xi., No. 621; Ibid., Morning by Morning, p. 107; H. J. Wilmot-Buxton, Sunday Sermonettes for a Year, p. 203; Homilist, 3rd series, vol. x., p. 286; A. C. Rice, Christian World Pulpit, vol. vi., p. 108; J. Stannard, Ibid., vol. xiv., p. 232. 1 Peter 1:21.—L. D. Bevan, Ibid., vol. xxvii., p. 299.
I. Purity: "Love one another with a pure heart fervently." (1) The word for purified in this verse is not that denoting the infusion of virtue, but that which signifies the expulsion from the soul of all defilement, and especially of selfishness. (2) The way to secure this is by believing obedience to the truth as revealed in the Gospel.
II. Unfeignedness: "unfeigned love of the brethren"—genuine love, without dissimulation, free from hypocrisy. (1) We read of faith unfeigned—that is, faith which is firm and solid to the core. (2) Love unfeigned is love which will not give way under trial, that will suffer a burden to be put on its back.
III. Fervour: "with a pure heart fervently." This implies that our love of the brethren should be powerful enough (1) to overcome all sinful obstacles in our nature, (2) to overcome all national and sectarian differences.
J. C. Jones, Studies in First Peter, p. 170.
References: 1 Peter 1:23.—Spurgeon, Evening by Evening, p. 125; Homilist, 2nd series, vol. i., p. 325.
I. Man's inner and nobler life is not like his outer life, a life carried on in many of its most important functions unknown to himself. That lower life has its youth and its age, its vigour and its infirmity, its ruddy cheek and its grey hair, independently of him who lives it. These things follow a fixed law, and come upon us although we will not, and when we know not. But it is not so with the higher life of the Spirit. There is no unconsciousness here. No man lives unto God and knows it not. If you are made a son of God, by the power of the Spirit, through faith in Christ, you don't go about hoping and trusting you are God's, committing your eternal prospects to a miserable uncertainty; no, if you have this life, you know it, and you live it. The truth of love first softened, first warmed, first quickened, your hard, and cold, and dead hearts, first found its way, like a chance seed, under some broken bit of the surface, and obtained a lodgment there, so that the birds of the air snatched it not away, nor the foot of the passer-by trod it down. "The Father hath loved Me." Let this seed abide and work, and though little is done in comparison with what is to come, much is done in comparison with what is past.
II. We want some Divine, abiding influence which may show us the wonders of that love; and so it was that when the incarnate and triumphant Son of God was taken from us He did not leave us orphans. He went up on high and received gifts for men, even God the Holy Spirit, who came down upon the assembled Church as the one fulfilled promise of the Father, the great result of redemption, the begetting, and enlivening, and enabling power of the new life in man. Without Him all were vain; without Pentecost Calvary were powerless.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 324.
"For all flesh is grass, and all the glory of man as the flower of grass." Disease is a democrat, like death. It makes no distinctions, and equalises all ranks in society, as the grave levels all mankind. For disease is no respecter of persons. It does not mind Cossacks on guard, or policemen on duty, or locks on doors; it has no awe of any king, or respect for purple and a crown, but invades a palace as well as a hovel. For we all go together in the main features of our wasting lives. We are all alike in weakness, in pain, in sorrow, and in death. Everything in the world is relative. Happiness is pretty evenly distributed. Fortune never comes with both hands full. In the main headings of our history you and I are alike; in sin and sorrow, in weakness and pain, by the open grave and with a broken heart, we are all alike—you and I, king and peasant.
I. Now hear the argument and application. Since, as Simon Peter says, "all flesh is grass, and all the glory of man as the flower of grass," since the longest life is such a pitiful span, since our days are flying before the pursuit of death, since you and I shall soon be "a kneaded clod in cold abstraction lying," since our little path across this world shall soon be overgrown with weeds and obliterated, and you and I forgotten—well, since that is so, what follows? "Let us eat, drink, and be merry, for tomorrow we die"? No. St. Peter and you do not agree. But since all flesh is as grass, since we die tomorrow, and we want to dream sweet dreams in the sleep of death, therefore—"wherefore" let us lay aside "all malice, and all guile, and hypocrisies, and envies, and all evil-speakings." Ah, that is better. We go with Peter. For since we are grass and live a brief day of years, what is the use of so much anxious care, of so much fretting and fussing? What is the good of hoarding money for other people to ruin themselves with when you are dead? What is the good of hating your neighbour? What is the sense of trying to act a part, of seeming other than we are, of being hypocrites? What is the gain of guile, or envy, or evil-speaking? Let us think no evil, and do no wrong; for this is the word of the Lord that endureth for ever: that all bitterness and wrath, that all anger and clamour, that all evil-speaking, that all malice, be put away from you. And let us be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us. Then, since I am grass, and disease is in the air, and I die tomorrow, I will have no dealings with malice, or hate, or envies; I will chide nobody in the world except myself, against whom I know most faults. And that is the moral. If all flesh is grass, let us remember it: no grudge, no guile, no hate, no evil-speaking, but to love one another, for we are only the dream of a dream anyway; we are only here a night and gone tomorrow.
II. A man is only as big as his average deed—not an inch taller, not an ounce better—when it comes to assigning him his place among his fellows, or to rewarding him in presence of the judgment angels, before the throne of God; but a man is as big as his faith or his intention, thanks to Jesus Christ and His atoning sacrifice, when it comes to saving the soul of a dying thief on the cross, or, for that matter, the soul of you and me. The reward for deeds done in the body is one thing; salvation by faith in Jesus Christ is another thing. There shall be millions of people saved so as by fire. They won't take anything with them, not a bond, not a brick in a mansion, nothing. Everything but their little soul shall be consumed, and it saved so as by fire, as Lot was out of Sodom. But there are some thousands of people who won't go in through the gate empty-handed. No; they shall not merely be saved, but they shall have something in their hands. Like Vespasian coming amid triumphal acclaims up the Appian Way to the centre of the "Eternal City," with trophies won by conquests in many wars in far-away lands, so some heroes of God shall go through the gates, as Paul did, with stars of rejoicing in their crown. These are they who did Christ's works as well as confessed His name.
J. R. Paxton, British Weekly Pulpit, vol. ii., p. 495.
Like the sway and swell of Christmas bells across the snow, like mournful music heard across the hurrying waves, like the haunting refrain of an enchanting song which refuses to be forgotten, come the words of this Apostle of human feeling chastened by penitence and sorrow, "All flesh is as grass, and all the glory of man as the flower of the grass. The grass withereth; the flower thereof faileth."
I. St. Peter is writing to the scattered congregations of the Lesser Asia. He is writing to comfort, to stimulate, to encourage. These poor struggling bands of Christians, surrounded by vast and unsympathetic heathen populations, needed all the assistance which could be given them by apostolic strength, and insight, and enthusiasm. St. Peter has his feet on the track of the greatest of the prophets; and just as the children of captive Israel must have found it hard to think of the vast Babylonian power which held them as anything but invincible, just as the spectacle of the immense material splendours of that ancient empire of palaces and temples must have overwhelmed their imagination, and therefore it was necessary for the prophet, gazing forward through these years of trial and sorrow, to leave them a certain assurance that all this earthly splendour was as passing as the withering grass or the fading flower, so it was now.
II. "All flesh is as grass, and all the glory of man as the flower of the grass." Here, then, under the pathetic image of the withering grass and the fading flower, the Apostle illustrates the passing character of that group of phenomena which he characterises as man and his glory. The glory of man! Yes, man, in many departments of his wide-reaching activity, has the glory which thrills and excites him in this mortal life. (1) There is, for instance, his glory in relation to nature. How marvellous have been at once the discoveries and the consequent achievements in the fields of science. (2) Think, again, of the development of those arts and inventions, side by side with a more enlightened social sentiment, which have made this scene of sense and time more suitable, less painful, to man as a passing home! We are not foolish if these are viewed as among God's gifts. (3) Or think of the beauties of art, the sweet songs of sweet singers, the entrancing tones of music, the triumphs of architecture, or the development of principles of loyalty to love and duty which have created or guided the immeasurable blessings of a civilised society and a Christian home. The mind has only to rest for a moment on any of these very real blessings to feel how real, how attractive, is "the glory of man"! But we cannot close our eyes to the fact that, with all our many blessings, with all our intoxicating discoveries, the main conditions of the journey of life have not changed. There is still the mystery of bodily pain; there is still the darker mystery of moral evil; there are still disappointed hopes and broken hearts; and, still before us all—
"Black-stoled, black-hooded like a dream,"
there is the inexorable form of death. If we are to make anything our own in so real a sense that it may be ours for ever, it must be something more than that which death can touch; it must be something more than the "glory of man."
III. The "glory of man" is "as the flower of the grass." Yes, but "the word of the Lord abideth for ever." The word of the Lord! What do we mean by the word of the Lord? When we speak of the word of a man, we mean his very thought, clothed in appropriate garb and equipped with suitable equipments to enable it to pass from mind to mind. When we speak of the word of the Lord, we mean the very thought of the living God, sent forth to reach the mind, and to dwell in the heart, and to become part of the life of His creature; and as it comes from the Infinite, the Eternal, it partakes of His truth, His eternity, His infinity. By it man knows God, and "this is life eternal," this is a permanent possession, this is a lasting heritage: "to know Thee, the true God." (1) The moral law abideth for ever. Right is right, and wrong is wrong, by an absolute decree. Though all appearances are against it, "though hand join in hand"—appearances are one thing, and reality quite another—right in the long run must prevail, and "wickedness shall not go unpunished." (2) The catholic faith abideth for ever. Call it the Divine revelation, call it the Gospel of Christ, call it the catholic faith, call it what you will; do not quarrel about names, but remember that that body of unchanging truth with regard to God's nature, and man's dealing, and man's relation to God does not change. Of all duties there is none more paramount than in heart and life to "hold the faith." (3) The Bible in its sacred and unapproached pre-eminence abideth for ever. It lives on because it has in it the life and thought of the unchanging God, felt in serious moments to be of the last importance for doctrine, for reproof, for correction, for consolation to the soul in the journey of life.
W. J. Knox-Little, The Journey of Life, p. 125.
The Perpetuity of the Gospel as compared with other Religions and Philosophies.
I. Christianity must satisfy the intellectual requirements of every age. It must (1) be in accord with the demonstrations of science, (2) offer new problems of its own, (3) stimulate the understanding to greater activity.
II. It must meet the moral requirements of every age. (1) This implies that it must accord with the distinct dictates of our moral nature. (2) It must be in advance of the moral performances of every age. (3) It must enter into the world as a refining element.
III. If the Gospel is to continue to the end of time, it must continue to meet the spiritual wants of man. If it does not do this, it is inevitably doomed to extinction.
J. C. Jones, Studies in First Peter, p. 185.
Human Changes and the Divine Unchangeableness.
I. The first consolation our text has for depression is that it contrasts with our frailty the word of the Eternal God. It matters little that the worker passes if his work endures. The truth we speak lives after us. God has His purpose, and He reveals it. He uses us as we wish to use ourselves: to do a thing which shall survive us. He calls us to take up our calling in a labour that others were at before us, and that shall be consummated when we are gone. We plant for our heirs; we build for the future: we heap up riches, and know not who shall gather them. If we had but as firm a faith in "the word of God" as we have in the results of human investigation, if we were as earnest in the Divine work as in our own, despondency would be at an end.
II. The next thought suggested by our text is that man's changefulness illustrates the eternal purpose of God. The Divine intention is brought out in His dealing with the fleeting generations of men; it becomes venerable in retrospect, while it is ever revealing itself in the freshness of a progressive history. A succession of changes implies the unchangeable; there would be no movement if there were not that which endures. An unvarying history would be a history of death; we gain a vaster idea of permanence by advance than we could ever gain by the continuance of unchanging forms. "One generation passeth away, and another generation cometh, but the earth abideth for ever," depository of God's creative energy. We want a varying, enlarging human history to gain a complete and worthy view of the faithfulness of God.
III. The perpetuity of the Gospel is the third subject of our thoughts. We need a revelation; an unrevealed were an unknown God. And yet how can we dream of abiding truth in a changing humanity? As mankind advances, will not men's thoughts vary concerning even such fundamental things as moral obligation, the character of virtue, the objects of our devotion, the very being of God? The answer is, all the progress of human thought and feeling, all developments of the religious consciousness which are to be enduring, will take place along the line of the Gospel revelation. There will be development in the Christian faith: a fuller apprehension of its truths; a deeper sympathy with its spirit; a larger experience of its power; a broader application of it to the varying wants of men.
IV. The enduring word of God is the pledge of our endurance. "Being born again, not of corruptible seed, but of incorruptible seed, by the word of God, which liveth and abideth for ever." "Because I live, ye shall live also."
A. Mackennal, Christian World Pulpit, vol. xxvii., p. 51.
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.
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,
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:
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.
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.
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;
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;
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, 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.
