1 Peter · Chapter 1

V. 1. To the sojourners-Upon earth, the Christians, chiefly those of Jewish extraction.

Scattered-Long ago driven out of their own land. Those scattered by the persecution mentioned Acts 8:1, were scattered only through Judea and Samaria, though afterwards some of them travelled to Phenice, Cyprus, and Antioch.

Through Pontus, Galatia, Cappadocia, Asia, and Bithynia-He names these five provinces in the order wherein they occurred to him, writing from the east. All these countries lie in the Lesser Asia. The Asia here distinguished from the other provinces is that which was usually called the Proconsular Asia being a Roman province.

Verse 1. Peter, an apostle] Simon Peter, called also Kephas: he was a fisherman, son of Jonah, brother of Andrew, and born at Bethsaida; and one of the first disciples of our Lord. See the preface. The strangers scattered throughout] Jews first, who had believed the Gospel in the different countries here specified; and converted Gentiles also. Though the word strangers may refer to all truly religious people, see Genesis 47:9; Psalm 39:12, in the Septuagint, and Hebrews 11:13, yet the inscription may have a special reference to those who were driven by persecution to seek refuge in those heathen provinces to which the influence of their persecuting brethren did not extend. Pontus] An ancient kingdom of Asia Minor, originally a part of Cappadocia; bounded on the east by Colchis, on the west by the river Halys, on the north by the Euxine Sea, and on the south by Armenia Minor. This country probably derived its name from the Pontus Euxinus, on which it was partly situated. In the time of the Roman emperors it was divided into three parts: 1. Pontus Cappadocius; 2. Pontus Galaticus; and,

3. Pontus Polemoniacus. The first extended from the Pontus Polemoniacus to Colchis, having Armenia Minor and the upper stream of the Euphrates for its southern boundary. The second extended from the river Halys to the river Thermodon. The third extended from the river Thermodon to the borders of the Pontus Cappadocius.

Six kings of the name of Mithridates reigned in this kingdom, some of whom are famous in history. The last king of this country was David Comnenus, who was taken prisoner, with all his family, by Mohammed II. in the year 1462, and carried to Constantinople; since which time this country (then called the empire of Trebizond, from Trapezas, a city founded by the Grecians, on the uttermost confines of Pontus) has continued under the degrading power of the Turks.

Galatia] The ancient name of a province of Asia Minor, now called Amasia. It was called also Gallogræcia, and Gallia Parva. It was bounded on the east by Cappadocia, on the south by Pamphylia, on the north by the Euxine Sea, and on the west by Bithynia. See the preface to the Epistle to the Galatians.

Cappadocia] An ancient kingdom of Asia, comprehending all the country lying between Mount Taurus and the Euxine Sea.

Asia] This word is taken in different senses: It signifies, 1. One of the three general divisions of our continent, and one of the four of the whole earth. It is separated from Europe by the Mediterranean Sea, the Archipelago, the Black Sea, the Palus Mæolis, the rivers Don and Dwina; and from Africa by the Arabic Gulf, or Red Sea: it is everywhere else surrounded by water. It is situated between latitude 2° and 77° N., and between longitude 26° E. and 170° W.; and is about 7,583 miles in length, and 5,200 miles in breadth.

2. Asia Minor, that part of Turkey in Asia, now called Natolia, which comprehends a great number of province situated between the Euxine, Mediterranean, and Archipelago.

3. That province of Asia Minor of which Ephesus was the capital. It appears, says Calmet, that it is in this latter sense that it is used here by St. Peter, because Pontus, Galatia, and Bithynia, are comprised in the provinces of Asia Minor. See Calmet.

Bithynia] An ancient kingdom of Asia, formerly called Mysia, Mygdonia, Bebrycia, and Bithonia. It was bounded on the west by the Bosphorus, Thracius, and part of the Propontis, on the south by the river Rhyndacus, and Mount Olympus, on the north by the Euxine Sea, and on the east by the river Parthenius. This place is in some sort rendered infamous by the conduct of Prusias, one of its kings, who delivered up Hannibal, who had fled to him for protection, into the hands of the Romans. Nicomedes IV. bequeathed it to the Romans; and it is now in the hands of the Turks.

Verse 1. Peter, &c., to the strangers — Or sojourners, as parepidhmoiv more properly signifies; that is, to the Jewish or Gentile Christians sojourning on earth: see on 1 Chronicles 29:15; Psalm 39:12; Hebrews 11:13. Scattered — Diasporav, of the dispersion, or dispersed, partly, probably, by the persecution mentioned Acts 8:1; or the expression may merely signify, that they lived at a distance from each other, being scattered through the widely-extended regions here mentioned; through Pontus, &c. — He names these five provinces in the order wherein they occurred to him, writing from the east. All these countries lie in the Lesser Asia. The Asia here distinguished from other provinces, is that which was usually called the Proconsular Asia, being a Roman province.

Verse 1. Peter an apostle of Jesus Christ. These are his credentials from him who is Prince of the kings of the earth. To the strangers scattered abroad, of whose tragic dispersion we have spoken on Acts 8:1-5. They travelled everywhere preaching Christ, and every family became the germ of a christian church. Throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. These rich provinces comprised, or nearly so, the seven churches of Asia. Bithynia was on the southern shore of the Black sea. These five districts, five more being understood, included the whole of proconsular Asia, or Peninsula, about seven hundred miles in length, and three hundred and fifty in breadth. The map of Paul’s travels should be studied here.

When Peter says, an apostle of Jesus Christ, he means to consider him as the living stone, the foundation of all the countless churches scattered in the gentile world. The glorious confession of Peter’s faith, “Thou art the Christ, the Son of the living God,” is followed by the promise: Upon this rock will I build my church, and the gates of hell shall not prevail against it. The promise to Mary is to the same effect: That holy thing [One] which shall be born of thee, shall be called the Son of God. Luke 1:35. As gender, whether male or female, cannot be ascribed to deity, the Greek writers, both heathen and christian, often prefer the neuter form for the sake of reverence.

1. Peter—The Greek for Cephas. See Introduction. An apostle—And therefore entitled to a hearing. Unlike St. Paul, his apostleship was never questioned. Here, if anywhere, would be the place for an assertion also of his dignity as prince of the apostles, and head of the Church, had he possessed it; its omission is good proof that this popish pretence was then unknown. To the strangers scattered—Literally, to the elect sojourners of the dispersion. On the dispersion, see notes on James 1:1 and Acts 26:7.

Pontus—Among St. Peter’s hearers on the Pentecost, were “dwellers in… Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia,” (Acts 2:9, 10;) and this epistle is addressed to about the same regions. One writing at Babylon would naturally take the provinces in the order named. Pontus— In the north-east, on the Black Sea, the country of Aquila. Acts 18:2. To the south-west of Pontus lay Galatia, to whose Churches St. Paul, their founder, addressed an epistle. Further to the south and east was Cappadocia, where, we may believe, the gospel was early planted by converts of the Pentecost. Asia means here the Proconsular Asia of the Romans, including the countries west of those already named, in which were prosperous and well known Churches. See note on Revelation 1:11.

V. 2. According to the foreknowledge of God-Speaking after the manner of men. Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God: but all things are known to him as present from eternity to eternity. This is therefore no other than an instance of the divine condescension to our low capacities.

Elect-By the free love and almighty power of God taken out of, separated from, the world. Election, in the scripture sense, is God's doing anything that our merit or power have no part in. The true predestination, or fore-appointment of God is,

1. He that believeth shall be saved from the guilt and power of sin.

2. He that endureth to the end shall be saved eternally.

Verse 2. Elect according to the foreknowledge of God] If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to be the visible Church, and entitled to all the privileges of the people of God, on their believing the Gospel. In this sense the word elected is used in other places of Scripture; see 1 Thessalonians 1:4, and the note there. The Rev. J. Wesley has an excellent note on this passage, which I shall transcribe for the benefit of those of my readers who may not have his works at hand.

“Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God; but all things are known to him as present, from eternity to eternity. Election, in the scriptural sense, is God’s doing any thing that our merit or power has no part in. The true predestination or foreappointment of God is, 1. He that believeth shall be saved from the guilt and power of sin. 2. He that endureth to the end shall be saved eternally. 3. They who receive the precious gift of faith thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness, to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet, such is the gift, that it depends in the final issue on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of: moreover, 1. It is cruel respect of persons; an unjust regard of one, and an unjust disregard of another: it is mere creature partiality, and not infinite justice. 2. It is not plain Scripture doctrine, (if true,) but rather inconsistent with the express written word that speaks of God’s universal offers of grace; his invitations, promises, threatenings, being all general. 3. We are bid to choose life, and reprehended for not doing it. 4. It is inconsistent with a state of probation in those that must be saved, or must be lost. 5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number. But the doctrine of predestination is entirely changed from what it formerly was: now it implies neither faith, peace, nor purity; it is something that will do without them all. Faith is no longer, according to the modern predestination scheme, a Divine evidence of things not seen wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion: neither is faith made any longer a means of holiness, but something that will do without it. Christ is no more a Saviour from sin, but a defence and a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly, even from righteousness, peace, and joy in the Holy Ghost.”

Through sanctification of the Spirit-through the renewing and purifying influences of his Spirit on their souls, unto obedience-to engage and enable them to yield themselves up to all holy obedience, the foundation of all which is the sprinkling of the blood of Jesus Christ-the atoning blood of Jesus Christ which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is called the blood of sprinkling.

Verse 2. Elect — Called out of the world, and from a state of ignorance and sin, guilt and depravity, weakness and wretchedness, by the word, the Spirit, and providence of God; and in consequence of obeying the call, by turning to God in true repentance, living faith, and new obedience, chosen — Or accepted of God. For all true believers, or genuine Christians, whose faith works by love, have continually the title of God’s elect in the New Testament. See notes on Romans 8:28, 33; Ephesians 1:4, 5. “Election,” says the Rev. J. Wesley, “in the Scripture sense, is God’s doing any thing that our merit or power has no part in. The true predestination, or fore-appointment of God, is, 1st, He that believeth shall be saved from the guilt and power of sin. 2d, He that endureth to the end shall be saved eternally. 3d, They who receive the precious gift of faith, thereby become the sons of God; and being sons, they shall receive the Spirit of holiness, to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and such is the gift, that the final issue depends on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of. Moreover, it is, 1st, Cruel respect of persons; an unjust regard of one, and an unjust disregard of another. It is mere creature partiality, and not infinite justice: 2d, It is not plain Scripture doctrine, (if true,) but, rather, inconsistent with the express written word, that speaks of God’s universal offers of grace; his invitations, promises, threatenings, being all general. 3d, We are bid to choose life, and reprehended for not doing 2:4th, It is inconsistent with a state of probation in those that must be saved or must be lost. 5th, It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number. But the doctrine of predestination is entirely changed from what it formerly was. Now it implies neither faith, peace, nor purity. It is something that will do without them all. Faith is no longer, according to the modern predestinarian scheme, a divine evidence of things not seen, wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion. Neither is faith made any longer a means of holiness; but something that will do without it. Christ is no more a Saviour from sin; but a defence, a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly; even from righteousness, peace, and joy in the Holy Ghost. According to the foreknowledge of God — That is, speaking after the manner of men; for, strictly speaking, there is no foreknowledge, any more than after-knowledge, with God; but all things are known to him as present from eternity to eternity.” As none but the truly penitent and believing have in Scripture the title of God’s elect, so such may be properly styled, elect according to the foreknowledge of God, because God knows beforehand from eternity who will turn to him in repentance and faith, and who will not; but, as Milton observes,

“Foreknowledge has no influence on their fault,

Which had no less proved certain unforeknown.”

Nor is there any inconsistency between the divine prescience and human liberty; both are true, according to the Scripture; and doubtless God can reconcile them, if we cannot. Macknight explains the clause thus: “The persons to whom the apostle wrote were with propriety said to be elected according to the foreknowledge of God, because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles indiscriminately were made the visible church and people of God, and entitled to all the privileges of the people of God, by their believing the gospel,” namely, with a faith working by love to God and man: “God’s foreknowledge of all believers to be his people,” [that is, true, genuine believers, possessed of living, loving, and obedient faith; for only such are God’s people,] “was revealed in the covenant with Abraham. This the apostle mentions to show the Jews that the believing Gentiles were no intruders into the church of God. He determined, from the beginning, to make them his people. See Romans 11:2, where God is said to have foreknown the whole Jewish nation; and 1 Peter 1:20, where the sacrifice of Christ is said to be foreknown before the foundation of the world.” Through sanctification of the Spirit — Through the renewing and purifying influences of the Spirit on their souls; for sanctification implies an internal change wrought in the heart, the first part of which is termed regeneration, John 1:13, or a new creation, 2 Corinthians 5:17; Titus 3:5; producing, 1st, Power over sin, 1 Peter 4:1, 2; Romans 6.; over the world, 1 John 5:4; and the flesh, Romans 8:2. 2d, Devotedness to God and his service in heart and life. 3d, A continually increasing conformity to the divine image. Unto obedience — To engage and enable them to yield themselves up to all holy obedience; namely, both internal, to the great law of love toward God and man, with every holy disposition connected therewith; and external, to all God’s known commands. And sprinkling of the blood of Jesus — That is, through his atoning blood, which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is termed, (Hebrews 12:24,) the blood of sprinkling. This is the foundation of all the rest, for by this we are, 1st, Introduced into a state of justification and peace with God, being freed from a condemning conscience, put in possession of the Holy Spirit, and rendered capable of obeying, Hebrews 9:13, 14; and hereby, 2d, Our obedience is rendered acceptable to God, which it would not be if it were not sprinkled with his blood, or recommended by his mediation. Grace unto you — The unmerited favour and love of God, with those influences of the Spirit, which are the effect thereof; and peace — All sorts of blessings; be multiplied — Possessed in great abundance.

Ver. 2. Elect according to the foreknowledge of God. The note from Chrysostom given on Jeremiah 36:3, should be read here. The divine prescience is not influential on the will, and does not in the least interfere with the free agency of man.

“Foreknowledge has no influence on their souls,

Which had no less proved certain unforeknown.”

MILTON.

God had said, the Seed of the woman shall bruise the serpent’s head, and shall bless all the families of the earth. Genesis 3:15. 12:3. These are promises which show that the gentiles should be coëqual heirs with the jews. The door is here open to all.

2. Elect—Persons selected or chosen out of the multitudes of those countries, leaving large numbers behind. There is no ground for the assumption by expositors that this election is to eternal blessedness. Not only is it without intimation in the passage, but it is distinctly stated to be unto obedience and sprinkling of the blood of Jesus Christ, which belong to this present life. Equally unfounded is the assumption that foreknowledge signifies, or implies, the divine love, or counsel, or purpose. It simply means, knowledge beforehand. See note on Romans 8:29. God’s foreknowledge always precedes election; and our apostle here teaches that the election is grounded upon it. Father—Each person of the blessed Trinity has his share in the work of salvation. Through sanctification—Separation from the world and holy consecration to God, effected by the Holy Spirit, are the means of entering the class of the elect. Unto obedience—This is one of the objects and ends of the divine choosing. Note on Romans 9:13, paragraph 5. Sprinkling—A comparison of Exodus 24:6-8 with Hebrews 9:11-14, shows that the reference is to the blood of Jesus Christ in its purifying, rather than in its expiating power. Walking in all holy obedience, the believer, trusting in the blood of the cross, realizes not only pardon, but the continual cleansing of his soul. Grace—See the forms of salutation in St. Paul. “May your peace be multiplied,” was a form frequent with the rabbies. I. THE BLESSEDNESS AND GLORY OF THE GOSPEL SALVATION, 1 Peter 1:3-2:8.

1. Hope looking toward the heavenly inheritance, 3-5.

3. They who receive the precious gift of faith, thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness to walk as Christ also walked.

Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet such is the gift, that the final issue depends on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the scripture knows not of. Moreover, it is,

1. Cruel respect of persons; an unjust regard of one, and an unjust disregard of another. It is mere creature partiality, and not infinite justice.

2. It is not plain scripture doctrine, if true; but rather, inconsistent with the express written word, that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general.

3. We are bid to choose life, and reprehended for not doing it.

Verse 3. Blessed be the God and Father] euloghtov o qeov kai pathr. Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The kai, and, is omitted by the Syriac, Erpen’s Arabic, and the Æthiopic. But if we translate kai, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.

Begotten us again unto a lively hope] I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luke 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ’s preaching, miracles, &c., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, eiv elpida zwsav, as some MSS. and versions have it, eiv elpida zwhv, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitæ æternæ. The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.

It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord’s resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.

Verses 3, 4. Blessed be the God and Father, or, God even the Father, of our Lord Jesus Christ — His only-begotten and beloved Son; who, according to his abundant mercy — His compassion for us in our state of ignorance and guilt, depravity and weakness; his undeserved love and goodness, the source of all our blessings, temporal, spiritual, and eternal: hath begotten us again — Regenerated us; to a lively — Zwsan, living, hope — A hope which implies true spiritual life, is the consequence of repentance unto life, living faith, justification by faith, and a birth from above, by which we pass from death unto life; a hope which revives the heart, and makes the soul lively and vigorous: by the resurrection of Christ — Which not only proved him to be the Son of God, (Romans 1:4,) and demonstrated the truth and importance of his doctrine, which brought life and immortality to light, but manifested the acceptableness and efficacy of the sacrifice he offered for sin, opened an intercourse between God and man, made way for our receiving the Holy Ghost, and is a pledge and earnest of our resurrection, he having risen the first-fruits of them that sleep in him. To an inheritance — For if we are children, then are we heirs; incorruptible — Not like earthly inheritances or possessions, of whatever kind, which are both corruptible in themselves, tending in their own nature to dissolution and decay; and are possessed by that which is corruptible, even through the medium of the body, with its senses and members, all tending to decay and dissolution. But the inheritance we expect is neither corruptible in itself, nor shall we that enjoy it be corruptible, either in soul or body. Undefiled — Every thing here is therefore corruptible, because it has been defiled with the sin of man, and laid under a curse, so that vanity and misery are attached to the enjoyment of every thing; and we ourselves, having been defiled in soul and body, have all the seeds of vanity and misery sown in our frame. But the inheritance reserved for us has not been defiled by any sin, and therefore has no curse, vanity, or misery attached to it: Revelation 22:3. And we ourselves, when admitted into that world, shall be perfectly pure, and shall have in our frame no hinderance to the most perfect enjoyment. And fadeth not away — As every thing in this world does, decaying in lustre and glory, in sweetness, or the pleasure it yields in the enjoyment, and in value to us, who can only have a life estate in any thing; whence, whatever we possess is continually decreasing in value to us, as the time approaches when we are to be dispossessed of it. But the inheritance above, on the contrary, will not decay in any of these respects: its value, its glory and sweetness, or the pleasure it yields in the enjoyment, will continue the same to all eternity; or rather, will continually increase; new glories opening upon us, new pleasures offering themselves to our enjoyment, and new riches not ceasing to be conferred upon us from the inexhaustible stores of divine and infinite beneficence. Reserved in heaven — And therefore not subject to such changes as are continually taking place here on earth; for you — Who by patient continuance in well-doing seek for glory, honour, and immortality.

Ver. 3. Begotten again to a lively hope by the resurrection of Jesus Christ from the dead. Plato, in arguing on the immortality of the soul, did all but uplift the curtain of a future world; that he could not do. But the veil is rent in Christ: he died — he lives again. In him we have the promise of eternal life, and the demonstration of the promise in his resurrection from the dead. The proper inference follows, that the regeneration of the heart is effected by the resurrection of the Saviour. Romans 6:4. Colossians 3:1, 2. The resurrection of Christ was also the revival of the church. When he died, the hope of his followers was buried with him; but when he revived they revived with him, like men born into a new world.

3. Blessed—With an outburst of joy the apostle directs the thoughts of his suffering brethren toward the much mercy which has prepared for them the heavenly inheritance, so glorious in comparison with their present condition. God… Father—”God who is the Father of Jesus Christ,” says Steiger; thus distinguishing him from all other gods, and declaring him as known only in his Son. Begotten us again—Once spiritually dead and without hope; now brought into a new life by the Holy Spirit, through whom the merciful God regenerates us. Lively hope—Better, living hope, the result of the new birth. Both Jews and heathen had a belief in a future state, but a new life is given to the hope by the resurrection of Jesus Christ. What before was theory, is now become demonstrated fact. Christ’s resurrection is a pledge to all his people of their own resurrection. Their hope of it, and of the glory that shall follow, is full of life and vigour, and stirs them to ceaseless endeavours to gain the blessed end.

4. It is inconsistent with a state of probation in those that must be saved or must be lost.

Verse 4. To an inheritance] Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.

Incorruptible] afqarton. It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth. Undefiled] amianton. Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.

Fadeth not away] amarnaton. It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek amarantov we have our flowers called amaranths, because they preserve their hue and odour for a long time. Reserved in heaven] Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.

Verses 3, 4. Blessed be the God and Father, or, God even the Father, of our Lord Jesus Christ — His only-begotten and beloved Son; who, according to his abundant mercy — His compassion for us in our state of ignorance and guilt, depravity and weakness; his undeserved love and goodness, the source of all our blessings, temporal, spiritual, and eternal: hath begotten us again — Regenerated us; to a lively — Zwsan, living, hope — A hope which implies true spiritual life, is the consequence of repentance unto life, living faith, justification by faith, and a birth from above, by which we pass from death unto life; a hope which revives the heart, and makes the soul lively and vigorous: by the resurrection of Christ — Which not only proved him to be the Son of God, (Romans 1:4,) and demonstrated the truth and importance of his doctrine, which brought life and immortality to light, but manifested the acceptableness and efficacy of the sacrifice he offered for sin, opened an intercourse between God and man, made way for our receiving the Holy Ghost, and is a pledge and earnest of our resurrection, he having risen the first-fruits of them that sleep in him. To an inheritance — For if we are children, then are we heirs; incorruptible — Not like earthly inheritances or possessions, of whatever kind, which are both corruptible in themselves, tending in their own nature to dissolution and decay; and are possessed by that which is corruptible, even through the medium of the body, with its senses and members, all tending to decay and dissolution. But the inheritance we expect is neither corruptible in itself, nor shall we that enjoy it be corruptible, either in soul or body. Undefiled — Every thing here is therefore corruptible, because it has been defiled with the sin of man, and laid under a curse, so that vanity and misery are attached to the enjoyment of every thing; and we ourselves, having been defiled in soul and body, have all the seeds of vanity and misery sown in our frame. But the inheritance reserved for us has not been defiled by any sin, and therefore has no curse, vanity, or misery attached to it: Revelation 22:3. And we ourselves, when admitted into that world, shall be perfectly pure, and shall have in our frame no hinderance to the most perfect enjoyment. And fadeth not away — As every thing in this world does, decaying in lustre and glory, in sweetness, or the pleasure it yields in the enjoyment, and in value to us, who can only have a life estate in any thing; whence, whatever we possess is continually decreasing in value to us, as the time approaches when we are to be dispossessed of it. But the inheritance above, on the contrary, will not decay in any of these respects: its value, its glory and sweetness, or the pleasure it yields in the enjoyment, will continue the same to all eternity; or rather, will continually increase; new glories opening upon us, new pleasures offering themselves to our enjoyment, and new riches not ceasing to be conferred upon us from the inexhaustible stores of divine and infinite beneficence. Reserved in heaven — And therefore not subject to such changes as are continually taking place here on earth; for you — Who by patient continuance in well-doing seek for glory, honour, and immortality.

Ver. 4. An inheritance incorruptible, undefiled, and that fadeth not away. The Greek is more expressive: amaranton, amaranthine, or poetically, “amaranthine bowers,” ever verdant, ever in bloom, ever loaded with fruits. There everlasting spring abides,

And never withering flowers.

These were gracious words to the exiles driven out of Judea, but who were still kept by the power of God to be the heirs of more than they had lost.

4. An inheritance—A second statement of the result of the new birth, showing the corresponding external object of the internal hope. The apostle, himself a Jew, labouring chiefly among the Jews, and writing to Churches largely composed of Jewish Christians, naturally recurs to a Hebrew imagery for the full expression of his thought. The land of Canaan, given to their fathers for an inheritance forever, (Genesis 17:8,) had been lost by transgression; but these dispersed, homeless sojourners are now assured of a heavenly country and an eternal home. The inheritance belongs to the children brought by the new birth into the family of God; for, “if children, then heirs.” Romans 8:17. Heaven is a free gift; yet it is bestowed in strict accordance with law. Three negative but gloriously descriptive words represent the character of the inheritance. Incorruptible—With no spring within of death or evil to induce decay, or corruption, or destruction. Undefiled—Without spot or stain of sin externally. Fadeth not—Unlike the quickly withering flower, it remains in perpetual freshness and beauty. Reserved—Laid up and carefully watched over and guarded. In heaven—Where the God of glory dwells. The earthly inheritance had been invaded by Assyrians, Babylonians, Egyptians, and Romans; its wealth plundered and its holy places ravaged and destroyed; but the heavenly Canaan is so protected by our glorious Lord that it is absolutely and forever secure. For you—The change of person from us to you permits a direct impressive assurance of the certainty of the inheritance to the faithful, and an admonition as well to the elect, to take heed that they do not forfeit their election.

5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number.

But the doctrine of predestination is entirely changed from what it formerly was. Now it implies neither faith, peace, nor purity. It is something that will do without them all. Faith is no longer, according to the modern predestinarian scheme, a divine "evidence of things not seen," wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all; but a mere notion. Neither is faith made any longer a means of holiness; but something that will do without it. Christ is no more a Saviour from sin; but a defence, a countenancer of it. He is no more a fountain of spiritual life in the soul of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly; even from righteousness, peace, and joy in the Holy Ghost. Through sanctification of the Spirit-Through the renewing and purifying influences of his Spirit on their souls.

Unto obedience-To engage and enable them to yield themselves up to all holy obedience, the foundation of all which is, the

sprinkling of the blood of Jesus Christ-The atoning blood of Christ, which was typified by the sprinkling of the blood of sacrifices under the law; in allusion to which it is called "the blood of sprinkling." V. 3. Blessed be the God and Father of our Lord Jesus Christ-His Father, with respect to his divine nature; his God, with respect to his human.

Who hath regenerated us to a living hope-An hope which implies true spiritual life, which revives the heart, and makes the soul lively and vigorous.

By the resurrection of Christ-Which is not only a pledge of ours, but a part of the purchase-price. It has also a close connexion with our rising from spiritual death, that as he liveth, so shall we live with him. He was acknowledged to be the Christ, but usually called Jesus till his resurrection; then he was also called Christ.

V. 4. To an inheritance-For if we are sons, then heirs.

Incorruptible-Not like earthly treasures.

Undefiled-Pure and holy, incapable of being itself defiled, or of being enjoyed by any polluted soul.

And that fadeth not away-That never decays in its value, sweetness, or beauty, like all the enjoyments of this world, like the garlands of leaves or flowers, with which the ancient conquerors were wont to be crowned. Reserved in heaven for you-Who "by patient continuance in welldoing, seek for glory and honour and immortality."

V. 5. Who are kept-The inheritance is reserved; the heirs are kept for it. By the power of God-Which worketh all in all, which guards us against all our enemies.

Through faith-Through which alone salvation is both received and retained.

Ready to be revealed-That revelation is made in the last day. It was more and more ready to be revealed, ever since Christ came.

Verse 5. Who are kept] frouroumenonv. Who are defended as in a fortress or castle. There is a remarkable correspondence between the two verbs used in this sentence: the verb threw, signifies to keep, watch, guard; and thrhsiv, is a place of custody or prison. And frourew, from frourov, a sentinel, signifies to keep as under a military guard. See on Galatians 3:22, 23. The true disciples of Christ are under the continual watchful care of God, and the inheritance is guarded for them. In some countries military posts are constantly kept on the confines, in order to prevent irruptions from a neighbouring people; and, in many cases, heirs, while in their minority, are kept in fortified places under military guards. By the power of God] en dunamei qeou. By the mighty and

miracle-working power of God; for nothing less is necessary to keep and preserve, in this state of continual trial, a soul from the contagion that is in the world. But this power of God is interested in the behalf of the soul by faith; to believe is our work, the exertion of the almighty power is of God. No persevering without the power, and no power without faith. Ready to be revealed] Or rather, Prepared to be revealed. The inheritance is prepared for you; but its glories will not be revealed till the last time-till ye have done with life, and passed through your probation, having held fast faith and a good conscience. Some by salvation understand the deliverance of the Christians from the sackage of Jerusalem, the end of the Jewish polity being called the last time; others suppose it to refer to the day of judgment, and the glorification of the body and soul in heaven.

Verse 5. Who are kept — Who, though now surrounded with many apparent dangers, are not left defenceless, but are guarded, kept as in a garrison, as the word frouroumenouv signifies; by the power of God — Which worketh all in all; or secured from all real harm, under the observation of his all-seeing eye, and the protection of his almighty hand; through faith — Through the continued exercise of that faith, by which alone salvation is both received and retained. The clause is very emphatical: “It represents,” says Macknight, “believers as attacked by evil spirits and wicked men, their enemies, but defended against those attacks by the power of God, through the influence of their faith, (1 John 5:4,) just as those who remain in an impregnable fortress are secured from the attacks of their enemies by its ramparts and walls.” Ready — Etoimhn, prepared, to be revealed — In all its glory; in the last time — The time of Christ’s second coming; the grand period, in which all the mysteries of divine providence shall beautifully and gloriously terminate. Some have thought that by the salvation here spoken of, the apostle meant the preservation from the destruction brought on the Jewish nation by the Romans, which preservation the disciples of Christ “obtained, by observing the signs mentioned in their Master’s prophecy concerning that event. For, when they saw these signs take place, they fled from Jerusalem to places of safety, agreeably to their Master’s order, Matthew 24:16. But what is said, verses 9-12, concerning this salvation; that it is a salvation, not of the body, but of the soul, to be bestowed as the reward of faith; that the prophets, who foretold this salvation, searched diligently among what people, and at what time, the means of procuring it were accomplished; that it was revealed to the prophets that these means were to be accomplished, not among them, but among us; and that these things were to be preached by the apostles as actually come to pass: I say, the above-mentioned particulars concerning the salvation to be revealed in the last time, do not agree to the deliverance of the Christians from the destruction of Jerusalem, but are applicable only to the salvation of believers in general from eternal death, by a resurrection to an immortal life in heaven, at the time of Christ’s coming, when this salvation is to be revealed; and that time is called the last time, because it will be the concluding scene of God’s dispensations relating to our world.” — Macknight.

5. Kept—A military word implying guarding, as in a fortress. The inheritance is kept in heaven for you; you are kept on earth for the inheritance. Old Testament imagery sets forth God as a shield, refuge, fortress, and tower, showing the perfect security of them who dwell in him. Blessed are they whose guard Omnipotence becomes! Note on John 17:12; Romans 8:35. By the power—Literally, who in the power of God are being guarded through faith. Power is the element in which they live and are kept; but it is the power of the Holy Spirit, abiding with all believers. Carnal professors and Christless backsliders know it not. Only through faith on man’s part, as the means, continually laying hold of the Holy Spirit, does the power of God become efficient. Unto salvation— Showing the end of the being kept; namely, the actual possession of the inheritance. It is complete and final deliverance from the curse of sin, including victory over death in the resurrection; and it is also, on the positive side, entrance into the fulness of eternal glory. Ready—It is fully prepared; but its certain and glorious manifestation will be only at the day of judgment.

2. Joy in the blissful prospect in contrast with severe temporary trial,

V. 6. Wherein-That is, in being so kept.

Ye even now greatly rejoice, though now for a little while-Such is our whole life, compared to eternity.

If need be-For it is not always needful. If God sees it to be the best means for your spiritual profit.

Ye are in heaviness-Or sorrow; but not in darkness; for they still retained both faith, 1 Peter 1:5, hope, and love; yea, at this very time were rejoicing with joy unspeakable, 1 Peter 1:8.

Verse 6. Wherein ye greatly rejoice] Some refer wherein, en w, to the salvation mentioned above; others, to the last time, kairw escatw, in 1 Peter 1:5; others think that it applies to the being kept by the power of God through faith; and others, that it refers to all the preceding advantages and privileges. It was in the present salvation of God that they rejoiced or gloried, though not without having an eye to the great recompense of reward.

Though now for a season] oligon arti. A little while yet-during your pilgrimage here below, which is but a point when compared with eternity. If need be] ei deon esti. If it be necessary-if your situation and circumstances be such that you are exposed to trials and persecutions which you cannot avoid, unless God were to work a miracle for your deliverance, which would not be for your ultimate good, as he purposes to turn all your trials and difficulties to your advantage. Sometimes there is a kind of necessity that the followers of God should be afflicted; when they have no trials they are apt to get careless, and when they have secular prosperity they are likely to become worldly-minded. “God,” said a good man, “can neither trust me with health nor money; therefore I am both poor and afflicted.” But the disciples of Christ may be very happy in their souls, though grievously afflicted in their bodies and in their estates. Those to whom St. Peter wrote rejoiced greatly, danced for joy, agalliasqe, while they were grieved, luphqentev, with various trials. The verb lupew signifies to grieve, to make sorrowful: perhaps heaviness is not the best rendering of the original word, as this can scarcely ever consist with rejoicing; but to be sorrowful on account of something external to ourselves, and yet exulting in God from a sense of his goodness to us, is quite compatible: so that we may say with St. Paul, always sorrowing, yet still rejoicing.

Verse 6. Wherein — In which living hope of such a glorious inheritance, and in being so kept to the enjoyment of it, ye, even now, greatly rejoice — Agalliasqe, ye are exceeding glad, or leap for joy, though for a season, oligon arte, now — A little while: such is our whole life compared to eternity! if need be — When God sees it needful, and the best means for your spiritual profit; ye are in heaviness — Luphqentev, grieved, or in sorrow; but not in darkness: for they still retained both faith and hope, verses 3, 5; yea, and love, verse 8. From this we learn that the people of God are never afflicted except when it is either necessary for, or conducive to, their spiritual improvement. What a consolation is this to the afflicted! That the trial of your faith — The trying whether it be genuine, or the proof of it upon trial; being much more precious — Or much more important, or of greater consequence, than the trial of gold — Or that your faith, being tried, and proved to be genuine upon trial, which is more precious than gold, (for gold, though it bear the fire, will yet perish with the world,) may be found, though it doth not yet appear, unto praise — From God himself; or may be approved and commended by him; and honour — From men and angels; and glory — Assigned by the great Judge; at the appearing of Jesus Christ — At the time of the restitution of all things, when he shall appear for the perfect and final salvation of his followers. One reason why the Christians, in the first age, were subject to persecution and death was, as Macknight observes, “that their faith being put to the severest trial, mankind might have, in their tried and persevering faith, what is infinitely more profitable to them than all the gold and silver in the world; namely, such an irrefragable demonstration of the truth of the facts on which the Christian religion is built, as will bring praise, and honour, and glory, to God, and to the martyrs themselves, at the last day. For what can be more honourable to God, than that the persons, whom he appointed to bear witness to the resurrection of Christ, and to the other miracles by which the gospel was established, sealed their testimony with their blood? Or what greater evidence of the truth of these miracles can the world require, than that the persons who were eye-witnesses of them, lost their estates, endured extreme tortures, and parted with their lives, for bearing testimony to them? Or what greater felicity can these magnanimous heroes wish to receive than that which shall be bestowed on them at the revelation of Jesus Christ, when their testimony shall be put beyond all doubt, their persecutors shall be punished, and themselves rewarded with the everlasting possession of heaven?”

6, 7.

6. Wherein—Referring to verses 3-5, generally. Rejoice—With a deep, holy exultation. In heaviness—Better, afflicted, or made sorrowful, and yet exulting. The manifold temptations were the various trials of their Christian integrity to which they were exposed, in which they had suffered and were still to suffer. The path to glory for those early Christians lay through opposition and tribulation. Their religion made no compromise with other beliefs; its friends were subjects of constant social reproach and frequent persecutions. They were tried on every side and in every way. It was good to be reminded that the season was short in any event, and very short as compared with eternity. The need of these troubles was not in God’s imposing them, but in the circumstances in which they were providentially placed, and the malignancy of their Jewish and heathen neighbours.

V. 7. That the trial of your faith-That is, your faith which is tried. Which is much more precious than gold-For gold, though it bear the fire, yet will perish with the world.

May be found-Though it doth not yet appear.

Unto praise-From God himself.

And honour-From men and angels.

And glory-Assigned by the great Judge.

Verse 7. That the trial of your faith, being much more precious than of gold] As by the action of fire gold is separated from all alloy and heterogeneous mixtures, and is proved to be gold by its enduring the action of the fire without losing any thing of its nature, weight, colour, or any other property, so genuine faith is proved by adversities, especially such as the primitive Christians were obliged to pass through. For the word was then, “Renounce Jesus and live,” “Cleave to him and die;” for every Christian was in continual danger of losing his life. He then who preferred Christianity to his life gave full proof, not only of his own sincerity, but also of the excellency of the principle by which he was influenced; as his religion put him in possession of greater blessings, and more solid comforts, than any thing the earth could afford.

Though it be tried with fire] That is: Though gold will bear the action of the fire for any given time, even millions of years, were they possible, without losing the smallest particle of weight or value, yet even gold, in process of time, will wear away by continual use; and the earth, and all its works, will be burnt up by that supernatural fire whose action nothing can resist. But on that day the faith of Christ’s followers will be found brighter, and more glorious. The earth, and universal nature, shall be dissolved; but he who doeth the will of God shall abide for ever, and his faith shall then be found to the praise of God’s grace, the honour of Christ, and the glory or glorification of his own soul throughout eternity. God himself will praise such faith, angels and men will hold it in honour, and Christ will crown it with glory. For some remarks on the nature and properties of gold see at the end of the chapter.

Ver. 7. That the trial of your faith, when assayed by fire, might be found to praise, and honour, and glory. Eusebius has a beautiful thought of apostolic joy at the final advent of Christ. He imagines Peter, as presenting those of the circumcision to Christ. John, as presenting principally the churches of Asia. Thomas, the Indians, and Paul, the gentile churches at large. — Let no man fail of the grace of God.

7. That the trial—It is a part of God’s plan that the faith of his people shall be tested and proved. So Abraham was tried, (Hebrews 11:17,) and Jesus himself underwent the terrible ordeal. The troubles and afflictions incident to all earthly conditions fall under this head, as do also the allurements of the world, and whatever would draw us from Christ. As gold, which is destroyed in the using, is so precious in the eyes of men that they nevertheless prove and purify it with fire, so faith, in God’s sight much more precious than gold, must undergo a like fiery ordeal; and the faith that endures the test will be found at the judgment to be pure and genuine, and will receive, as the result, praise, honour, and glory from the Judge.

3. Joy in present blessedness, 8, 9.

V. 8. Having not seen-In the flesh.

Verse 8. Whom having not seen, ye love] Those to whom the apostle wrote had never seen Christ in the flesh; and yet, such is the realizing nature of faith, they loved him as strongly as any of his disciples could, to whom he was personally known. For faith in the Lord Jesus brings him into the heart; and by his indwelling all his virtues are proved, and an excellence discovered beyond even that which his disciples beheld, when conversant with him upon earth. In short, there is an equality between believers in the present time, and those who lived in the time of the incarnation; for Christ, to a believing soul, is the same to-day that he was yesterday and will be for ever.

Ye rejoice with joy unspeakable] Ye have unutterable happiness through believing; and ye have the fullest, clearest, strongest evidence of eternal glory. Though they did not see him on earth, and men could not see him in glory, yet by that faith which is the evidence of things not seen, and the subsistence of things hoped for, they had the very highest persuasion of their acceptance with God, their relation to him as their Father, and their sonship with Christ Jesus.

Verses 8, 9. Whom having not seen — Eidotev, known, that is, personally in the flesh; ye love — Namely, on account of his amiable character, and for the great things he hath done and suffered for you, and the great benefits he hath bestowed on you. It is very possible, as Doddridge observes, that among these dispersed Christians, there might be some who had visited Jerusalem while Christ was there, and might have seen, or even conversed with him; but as the greater part had not, St. Peter speaks, according to the usual apostolic manner, as if they all had not. Thus he speaks of them all as loving Christ, though there might be some among them who were destitute both of this divine principle and of that joy which he here describes as aneklalhtw kai dedoxasmenh, unutterable and glorified; that is, such joy as was an anticipation of that of the saints in glory. Receiving — Even now already, with unspeakable delight, as a full equivalent for all your trials; the end of your faith — That which in your faith you aim at, and which is the seal and the reward of it; the salvation of your souls — From the guilt and power of your sins, and all the consequences thereof, into the favour and image of God, and a state of communion with him; implying a qualification for, and earnest of, complete and eternal salvation. The Jews thought that the salvation to be accomplished by the Messiah would be a salvation from the Roman and every foreign yoke; but that would only have been a salvation of their bodies: whereas the salvation which believers expect from Christ is the salvation of their souls from sin and misery, and of their bodies from the grave.

Ver. 8. Whom having not seen, ye love. When the jews saw him as a root out of dry ground, they beheld no beauty, no comeliness in him; in his establishment no palaces, no armies, no revenues. But when the gentiles saw the Lord of glory set forth as a victim for their sins, they believed on his name, they loved the unseen Lord, and felt the flame of redeeming love. Unbelief brought burning and ruin to the jews, while faith opened righteousness and joy unspeakable to the gentiles.

8. Ye love—This is the true order: faith in the crucified and risen, but yet unseen, Christ, with the deepest love as its fruit, producing the purest joy. It may be St. Peter’s comment on our Lord’s words to Thomas, “Blessed are they that have not seen, and yet have believed.” John 20:29. The American people of the present generation have not seen Washington, yet they profoundly love him. But Christ will soon reveal himself to human sight. Ye rejoice—The same Greek as greatly rejoice, in verse 6, meaning exultation expressing itself. Yet the joy cannot be fully told, for it is even now pervaded with the glory which will be complete in heaven.

V. 9. Receiving-Now already.

Salvation-From all sin into all holiness, which is the qualification for, the forerunner and pledge of, eternal salvation.

Verse 9. Receiving the end of your faith] Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word telov, end, is often used so as to imply the issue or reward of any labour or action. Salvation of your souls.] The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.

Verses 8, 9. Whom having not seen — Eidotev, known, that is, personally in the flesh; ye love — Namely, on account of his amiable character, and for the great things he hath done and suffered for you, and the great benefits he hath bestowed on you. It is very possible, as Doddridge observes, that among these dispersed Christians, there might be some who had visited Jerusalem while Christ was there, and might have seen, or even conversed with him; but as the greater part had not, St. Peter speaks, according to the usual apostolic manner, as if they all had not. Thus he speaks of them all as loving Christ, though there might be some among them who were destitute both of this divine principle and of that joy which he here describes as aneklalhtw kai dedoxasmenh, unutterable and glorified; that is, such joy as was an anticipation of that of the saints in glory. Receiving — Even now already, with unspeakable delight, as a full equivalent for all your trials; the end of your faith — That which in your faith you aim at, and which is the seal and the reward of it; the salvation of your souls — From the guilt and power of your sins, and all the consequences thereof, into the favour and image of God, and a state of communion with him; implying a qualification for, and earnest of, complete and eternal salvation. The Jews thought that the salvation to be accomplished by the Messiah would be a salvation from the Roman and every foreign yoke; but that would only have been a salvation of their bodies: whereas the salvation which believers expect from Christ is the salvation of their souls from sin and misery, and of their bodies from the grave.

Ver. 9. Receiving the end of your faith, the salvation of your souls. The end of faith is life everlasting, and to be for ever with the Lord. Their eye was single, they embraced christianity in the hope of eternal life, and all their sufferings here prepared them for a brighter crown.

9. Receiving… salvation—A present salvation, testified to by the renewing Holy Spirit. It differs from that in verse 5 only in degree. This saves now—that in the day of judgment; this saves from sin, its guilt and power—that “from wrath” and hell, (Romans 5. 9;) this saves the soul— that saves both soul and body; this is salvation begun—that is salvation finished forever.

4. The ancient prophets studying their predictions of the coming Christ, 10-12.

This doctrine was not then newly heard of, but had been known, foretold, and earnestly studied by God’s prophets of former ages.

V. 10. Of which salvation-So far beyond all that was experienced under the Jewish dispensation.

The very prophets who prophesied long ago of the grace of God toward you-Of his abundant, overflowing grace to be bestowed on believers under the Christian dispensation.

Inquired-Were earnestly inquisitive.

And searched diligently-Like miners searching after precious ore, after the meaning of the prophecies which they delivered.

Verse 10. Of which salvation the prophets have inquired] The incarnation and suffering of Jesus Christ, and the redemption procured by him for mankind, were made known, in a general way, by the prophets; but they themselves did not know the time when these things were to take place, nor the people among and by whom he was to suffer, &c.; they therefore inquired accurately or earnestly, exezhthsan, and searched diligently, exhreunhsan, inquiring of others who were then under the same inspiration, and carefully searching the writings of those who had, before their time, spoken of these things. The prophets plainly saw that the grace which was to come under the Messiah’s kingdom was vastly superior to any thing that had ever been exhibited under the law; and in consequence they made all possible inquiry, and searched as after grains of gold, hidden among sand or compacted with ore, (for such is the meaning of the original word,) in order to ascertain the time, and the signs of that time, in which this wondrous display of God’s love and mercy to man was to take place; but all that God thought fit to instruct them in was what is mentioned 1 Peter 1:12.

Verses 10, 11. Of which salvation — That is, concerning the nature and extent of it, and the way and means of attaining it, namely, by believing and obeying the gospel, to be preached among all nations: (see the margin:) the prophets have inquired — Exezhthsan, sought with accuracy, or were earnestly inquisitive about; and searched diligently — (Like miners searching for precious ore,) after the meaning of the prophecies which they delivered; who prophesied — Long ago; of the grace of God toward you — Of his abundant overflowing grace to be bestowed on believers under the dispensation of the Messiah: searching what, or what time — What particular period; and what manner of time — By what marks to be distinguished; or in what age of the world, and what events should then take place. From this it appears that in many instances the prophets did not understand the meaning of their own prophecies, but studied them, as others did, with great care, in order to find it out. See Daniel 7:28;

Ver. 10-12. Of which salvation the prophets have enquired and searched diligently, to decipher all the swelling exuberance of the Holy Spirit, that sinners are not to be saved by the works of the law, but by the faith of Christ. They contemplated the glory before their eyes, they searched at what time this salvation should be revealed, and in what manner the sufferings should presede the glory of Christ. Oh how much those holy men felt an interest in our redemption, and more than language can declare. And not only the prophets, but angels also desire to pry into the ark, and trace the wisdom and love of God in our redemption, which opens a new world of wisdom, and treasures of glory to the celestial powers.

10. Prophets—As on the Pentecost, St. Peter here, too, grounds his doctrine on the Old Testament prophecy. He then quoted Joel and David, (Acts 2:16-21, 25-31.) Later, after citing Moses, he said, “All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.” Acts 3:24. Their great subject was the grace that God had determined to show the world in the gift of salvation. The full import of their prophecies they did not themselves understand. They therefore inquired—earnestly sought—and searched diligently—comparing prophecy with prophecy, to learn their full depth of meaning.

V. 11. Searching what time-What particular period.

And what manner of time-By what marks to be distinguished. The glories that were to follow-His sufferings; namely, the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; the glory of the last judgment, and of his eternal kingdom; and also the glories of his grace in the hearts and lives of Christians.

Verse 11. The glory that should follow.] Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God’s infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church.

Verses 10, 11. Of which salvation — That is, concerning the nature and extent of it, and the way and means of attaining it, namely, by believing and obeying the gospel, to be preached among all nations: (see the margin:) the prophets have inquired — Exezhthsan, sought with accuracy, or were earnestly inquisitive about; and searched diligently — (Like miners searching for precious ore,) after the meaning of the prophecies which they delivered; who prophesied — Long ago; of the grace of God toward you — Of his abundant overflowing grace to be bestowed on believers under the dispensation of the Messiah: searching what, or what time — What particular period; and what manner of time — By what marks to be distinguished; or in what age of the world, and what events should then take place. From this it appears that in many instances the prophets did not understand the meaning of their own prophecies, but studied them, as others did, with great care, in order to find it out. See Daniel 7:28;

Ver. 10-12. Of which salvation the prophets have enquired and searched diligently, to decipher all the swelling exuberance of the Holy Spirit, that sinners are not to be saved by the works of the law, but by the faith of Christ. They contemplated the glory before their eyes, they searched at what time this salvation should be revealed, and in what manner the sufferings should presede the glory of Christ. Oh how much those holy men felt an interest in our redemption, and more than language can declare. And not only the prophets, but angels also desire to pry into the ark, and trace the wisdom and love of God in our redemption, which opens a new world of wisdom, and treasures of glory to the celestial powers.

11. Searching—A special point of inquiry related to the time of the advent; what, referring to the date; and what manner, to events preceding and accompanying it, and characterizing the period. The case of Daniel furnishes a notable illustration. Daniel 7:16-28; 9:22-27; 12:8. The Spirit of Christ—The Holy Spirit who inspired them. 2 Peter 1:21. As he is the Spirit of God, it follows that Christ is God. In his office of revealing the truths relating to Christ, he testified to the prophets of the coming redemption. Sufferings—The term includes not only the fact, but the occasion of it as well, as in consequence of sin, and in voluntarily bearing its penalty. See Isaiah 53:4-7. The Jews lost sight of the Messiah as a sufferer in their hope of him as a triumphing king, forgetting that through suffering he was to attain his crown. Yet this was the central point to which the institutions and teachings of the Old Testament converged. Glory—Better, glories; meaning, in his victory over death, in his resurrection, his ascension to heaven, his sending the Holy Spirit, and whatever belongs to him in his glorious exaltation to the mediatorial throne, including the conversion, sanctification, and glorification of believers. These, equally with his sufferings, were distinct subjects of prophecy; and the sufferings are represented as introducing the glories.

V. 12. To whom-So searching.

It was revealed, that not for themselves, but for us they ministered-They did not so much by those predictions serve themselves, or that generation, as they did us, who now enjoy what they saw afar off. With the Holy Ghost sent down from heaven-Confirmed by the inward, powerful testimony of the Holy Ghost, as well as the mighty effusion of his miraculous gifts.

Which things angels desire to look into-A beautiful gradation; prophets, righteous men, kings, desired to see and hear what Christ did and taught. What the Holy Ghost taught concerning Christ the very angels long to know.

Verse 12. Unto whom it was revealed] We may presume that, in a great variety of cases, the prophets did not understand the meaning of their own predictions. They had a general view of God’s designs; but of particular circumstances, connected with those great events, they seem to have known nothing, God reserving the explanation of all particulars to the time of the issue of such prophecies. When they wished to find out the times, the seasons, and the circumstances, God gave them to understand that it was not for themselves, but for us, that they did minister the things which are now reported unto us by the preaching of the Gospel. This was all the satisfaction they received in consequence of their earnest searching; and this was sufficient to repress all needless curiosity, and to induce them to rest satisfied that the Judge of all the earth would do right. If all succeeding interpreters of the prophecies had been contented with the same information relative to the predictions still unaccomplished, we should have had fewer books, and more wisdom.

Angels desire to took into.] parakuyai. To stoop down to; the posture of those who are earnestly intent on finding out a thing, especially a writing difficult to be read; they bring it to the light, place it so that the rays may fall on it as collectively as possible, and then stoop down in order to examine all the parts, that they may be able to make out the whole. There is evidently an allusion here to the attitude of the cherubim who stood at the ends of the ark of the covenant, in the inner tabernacle, with their eyes turned towards the mercy-seat or propitiatory in a bending posture, as if looking attentively, or, as we term it, poring upon it. Even the holy angels are struck with astonishment at the plan of human redemption, and justly wonder at the incarnation of that infinite object of their adoration. If then these things be objects of deep consideration to the angels of God, how much more so should they be to us; in them angels can have no such interest as human beings have.

We learn from the above that it was the Spirit of Christ in the Jewish prophets that prophesied of Christ; it was that Spirit which revealed him; and it is the same Spirit which takes of the things of Christ, and shows them unto us. Christ was never known by prophecy, but through his own Spirit; and he never was known, nor can be known, to the salvation of any soul, but by a revelation of the same Spirit. It is he alone that bears witness with our spirits that we are the children of God.

12:8. This care they used more especially in examining the prophecies which they uttered concerning Christ. The Spirit of Christ which was in them — The Holy Spirit, as a Spirit of prophecy communicated to them by Christ, who therefore then existed, and that not as a creature, for no creature can give the Holy Ghost but a person properly divine. Here then we learn that the inspiration of the Jewish prophets was derived from Christ; it was his Spirit (see Galatians 4:6) which spoke in them. The same Spirit he promised to the apostles, John 16:7, 13. Wherefore, the prophets and apostles being inspired by one and the same Spirit, their doctrine must be, as in fact it is, the same. When it testified beforehand — Moved them to foretel and show; the sufferings of Christ, (see the margin,) and the glory that should follow — Tav meta tauta doxav, the glories that should succeed these sufferings; namely, the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; the glory of the last judgment, and of his eternal kingdom; and also the glories of his grace in the hearts and lives of true believers.

Verse 12. Unto whom — So searching; it was revealed, that not unto themselves, but unto us — Not so much for their own benefit as for ours, to whose time the accomplishment of their prophecies was reserved; they did minister the things which are now reported unto you — Performed the office of foretelling the things, the accomplishment whereof has been declared unto you. In other words, that they did not so much by their predictions serve themselves or that generation, as they have served us, who now enjoy what they only saw afar off. With the Holy Ghost sent down from heaven — Confirmed by the inward powerful testimony of the Holy Ghost, as well as the mighty effusion of his miraculous gifts. Which things the angels desire to look into — To obtain a more perfect insight into, and knowledge of, as being matters of their admiration and delight, because in them the manifold wisdom of God is displayed, and by them the salvation of men is procured and effected, which they rejoice in. The expression, the angels desire to look into, is literally, to stoop down to. “But stooping being the action of one who desires to look narrowly into a thing, it properly means to look attentively. The omission of the article before aggeloi, angels, renders the meaning more grand. Not any particular species of angels, but all the different orders of them, desire to look into the things foretold by the prophets, and preached by the apostles. See Ephesians 3:10. This earnest desire of the angels to contemplate the sufferings of Christ, was emblematically signified by the cherubim placed in the inward tabernacle, with their faces turned down toward the mercy-seat, Exodus 25:20. To that emblem there is a plain allusion in the word parakuyai here, to stoop. The apostle’s meaning is, If our salvation, and the means by which it is accomplished, are of such importance as to merit the attention of angels, how much more do they merit our attention, who are so much interested in them!” — Macknight. Here is a beautiful gradation: prophets, righteous men, kings, desired to hear and see the things which Christ did and taught, Matthew 13:17; but what the Holy Ghost taught concerning Christ, the very angels long to understand.

Ver. 10-12. Of which salvation the prophets have enquired and searched diligently, to decipher all the swelling exuberance of the Holy Spirit, that sinners are not to be saved by the works of the law, but by the faith of Christ. They contemplated the glory before their eyes, they searched at what time this salvation should be revealed, and in what manner the sufferings should presede the glory of Christ. Oh how much those holy men felt an interest in our redemption, and more than language can declare. And not only the prophets, but angels also desire to pry into the ark, and trace the wisdom and love of God in our redemption, which opens a new world of wisdom, and treasures of glory to the celestial powers.

12. It was revealed—This verse presents an additional truth revealed to, and well understood by, the prophets. The things foretold are identical with those declared by the apostles as having occurred. The long succession of prophets, moved by the Holy Spirit, were at one with the evangelists, filled with the same Holy Spirit, sent down from heaven on the Pentecost, and abiding with his ministers and his Church. Thus does St. Peter endorse St. Paul, the chief founder of the Churches to which he is writing.

5. Angelic interest in the great salvation, 12.

Which things—Namely, those once predicted and now preached. That the angels of God, of an order of beings different from and higher than men, earnestly desire to look into the work of redemption, marks it as of the highest excellence. The term look into signifies to bend forward in order to look more closely, or to see to the bottom. The facts of the wonderful story, from the promise in Eden to the exaltation to the right hand of God, they are familiar with. That they understand the philosophy of redemption does not admit of question. What they so closely scrutinize is, the practical working of the plan in actually accomplishing what it proposes and promises, in saving from sin and keeping them that believe. In this St. Peter agrees with St. Paul in Ephesians 3:10.

6. General exhortations based upon the excellency of the gospel salvation, 13-2:8.

a. Exhortation to firm, enduring hope, 13.

V. 13. Wherefore-Having such encouragement.

Gird up the loins of your mind-As persons in the eastern countries were wont, in travelling or running, to gird up their long garments, so gather ye up all your thoughts and affections, and keep your mind always disencumbered and prepared to run the race which is set before you. Be watchful-As servants that wait for their Lord.

And hope to the end-Maintain a full expectation of all the grace-The blessings flowing from the free favour of God.

Which shall be brought to you at the final revelation of Jesus Christ-And which are now brought to you by the revelation of Christ in you.

Verse 13. Gird up the loins of your mind] Take courage from this display of God’s love now made known to you; and though you must expect trials, yet fortify your minds with the consideration that he who has given you his Son Jesus will withhold from you no manner of thing that is good. The allusion here is to the long robes of the Asiatics, which, when they were about to perform any active service, they tucked in their girdles: this they did also when they waited on their superiors at meals. Hope to the end for the grace] Continue to expect all that God has promised, and particularly that utmost salvation, that glorification of body and soul, which ye shall obtain at the revelation of Christ, when he shall come to judge the world.

But if the apostle alludes here to the approaching revelation of Christ to inflict judgment on the Jews for their final rebellion and obstinacy, then the grace, carin, benefit, may intend their preservation from the evils that were coming upon that people, and their wonderful escape from Jerusalem at the time that the Roman armies came against it.

Verses 13-16. Wherefore — Since your lot is fallen into these glorious times, wherein you enjoy such high privileges above what the people of God formerly enjoyed; since the blessings which are set before you are so invaluable, and are so freely offered you, and you have such great encouragement to believe you may attain them; gird up the loins of your mind — Prepare to pursue them with vigour, constancy, and perseverance, and to perform the various duties which they lay you under an indispensable obligation steadily to practise. The apostle alludes to the manners of the eastern countries, in which the men’s garments being long and flowing, they prepared themselves for travelling, and other active employments, by girding them up with a girdle put round their loins, to prevent their being encumbered by them. The loins of the mind, therefore, is a figurative expression for the faculties of the soul, the understanding, memory, will, and affections, which the apostle signifies must be gathered in and girded, as it were, about the soul by the girdle of truth, so as to be in a state fit for continual and unwearied exertion in running the Christian race, fighting the good fight of faith, and working out our salvation with fear and trembling. Our mind must not be overcharged at any time with surfeiting and drunkenness, or the cares of this life: our affections must be placed on proper objects, and in a just degree; and especially must be set on the things that are above, which are to be our portion and felicity for ever: our various passions must be under the government of reason and religion, of the truth and grace of God. Be sober — Or rather, watchful, as nhfontev properly signifies, as servants that wait for their Lord; and hope to the end — Teleiwv elpisate, hope perfectly, namely, with the full assurance of hope; for the grace — The blessings flowing from the free favour of God; to be brought unto you at the final and glorious revelation of Jesus Christ — At the end of the world. As obedient children — As children of God, obedient to him in all things; not fashioning — Or conforming; yourselves — In spirit and conduct; according to — Or, as if you were influenced by; your former desires in your ignorance — When you were unacquainted with those better things which now claim the utmost vigour of your affections. But as he which hath called you — To be his children and his heirs; is holy — A being perfectly pure and spiritual; be ye holy — In imitation of him, your heavenly Father; in all manner of conversation — En pash anastrofh, in your whole behaviour, in all your tempers, words, and works, from day to day.

Ver. 13-16. Wherefore gird up the loins of your mind. Your faith is not in vain, your redemption is the work of heaven. The veil of future things is more uplifted to you than to prophets, and it shall be fully revealed by the consummation of grace in the plenitude of glory at the revelation of Jesus Christ. Your grand concern is to be holy as he is holy, that you may appear with joy in his presence.

13. Wherefore—Referring to the entire foregoing description. Gird up— Literally, having girded up, aorist, once for all, showing the completeness of the condition in which the hope is to be exercised. The figure (as in our Lord’s words in Luke 12:35, “Let your loins be girded about”) of the tucking up of the long flowing robe and tightening the girdle implies preparation for work, running, fighting, or other energetic action. The meaning is, Let your whole spiritual nature be so disentangled from earthly things, and intently fixed on the heavenly and eternal, that you will be always ready and on the alert for your business as Christians. Sober— Being sober, self-restrained, and held well in hand against temptation, appetite, cares, pleasures, and spiritual sloth. Hope—The emphatic word. Desire it as of infinite worth; expect it because bought and promised. To the end—Rather, perfectly, entirely, with no doubt, diminution, interruption, or failure. Grace—The inheritance and eternal salvation, named from its source. Revelation—At the visible second advent. St. Peter uses the word apokaluyiv, or its verb, five times in this epistle in reference to that day. 1 Peter 1:5, 7, 13; 4:13; 5:1. b. Exhortation to obedience after the pattern of Christ, 14-16.

V. 14. Your desires-Which ye had while ye were ignorant of God.

Verse 14. Not fashioning yourselves] As the offices of certain persons are known by the garb or livery they wear, so are transgressors: where we see the world’s livery we see the world’s servants; they fashion or habit themselves according to their lusts, and we may guess that they have a worldly mind by their conformity to worldly fashions.

Verses 13-16. Wherefore — Since your lot is fallen into these glorious times, wherein you enjoy such high privileges above what the people of God formerly enjoyed; since the blessings which are set before you are so invaluable, and are so freely offered you, and you have such great encouragement to believe you may attain them; gird up the loins of your mind — Prepare to pursue them with vigour, constancy, and perseverance, and to perform the various duties which they lay you under an indispensable obligation steadily to practise. The apostle alludes to the manners of the eastern countries, in which the men’s garments being long and flowing, they prepared themselves for travelling, and other active employments, by girding them up with a girdle put round their loins, to prevent their being encumbered by them. The loins of the mind, therefore, is a figurative expression for the faculties of the soul, the understanding, memory, will, and affections, which the apostle signifies must be gathered in and girded, as it were, about the soul by the girdle of truth, so as to be in a state fit for continual and unwearied exertion in running the Christian race, fighting the good fight of faith, and working out our salvation with fear and trembling. Our mind must not be overcharged at any time with surfeiting and drunkenness, or the cares of this life: our affections must be placed on proper objects, and in a just degree; and especially must be set on the things that are above, which are to be our portion and felicity for ever: our various passions must be under the government of reason and religion, of the truth and grace of God. Be sober — Or rather, watchful, as nhfontev properly signifies, as servants that wait for their Lord; and hope to the end — Teleiwv elpisate, hope perfectly, namely, with the full assurance of hope; for the grace — The blessings flowing from the free favour of God; to be brought unto you at the final and glorious revelation of Jesus Christ — At the end of the world. As obedient children — As children of God, obedient to him in all things; not fashioning — Or conforming; yourselves — In spirit and conduct; according to — Or, as if you were influenced by; your former desires in your ignorance — When you were unacquainted with those better things which now claim the utmost vigour of your affections. But as he which hath called you — To be his children and his heirs; is holy — A being perfectly pure and spiritual; be ye holy — In imitation of him, your heavenly Father; in all manner of conversation — En pash anastrofh, in your whole behaviour, in all your tempers, words, and works, from day to day.

Ver. 13-16. Wherefore gird up the loins of your mind. Your faith is not in vain, your redemption is the work of heaven. The veil of future things is more uplifted to you than to prophets, and it shall be fully revealed by the consummation of grace in the plenitude of glory at the revelation of Jesus Christ. Your grand concern is to be holy as he is holy, that you may appear with joy in his presence.

14. As the preceding verse points to the inward state and action, and this to external conduct, with its own proper ground, it is better, with Tregelles, Alford, and others, to read here as beginning a new paragraph. Obedient children—Literally, children of obedience. See Winer, xxxiv, b. 2. As the child partakes of the nature of the parent, such are they whose moral natures are so imbued with the spirit of obedience that it has become a controlling second nature. See note on Ephesians 2:2. The condition presupposed is in the “begotten again” of verse 3, and the “born again” of verse 23. In such this spirit reigns, and the demand of holiness naturally follows. Not… lusts—Negatively. The sort of conduct to which they led is described in chapter 4:3, and includes whatever is contrary to the holy example of Christ. Ignorance—Before receiving the knowledge of the gospel, or, on the part of the heathen, of the true God.

Verse 15. But as he which hath called you] Heathenism scarcely produced a god whose example was not the most abominable; their greatest gods, especially, were paragons of impurity; none of their philosophers could propose the objects of their adoration as objects of imitation. Here Christianity has an infinite advantage over heathenism. God is holy, and he calls upon all who believe in him to imitate his holiness; and the reason why they should be holy is, that God who has called them is holy, 1 Peter 1:15.

Verses 13-16. Wherefore — Since your lot is fallen into these glorious times, wherein you enjoy such high privileges above what the people of God formerly enjoyed; since the blessings which are set before you are so invaluable, and are so freely offered you, and you have such great encouragement to believe you may attain them; gird up the loins of your mind — Prepare to pursue them with vigour, constancy, and perseverance, and to perform the various duties which they lay you under an indispensable obligation steadily to practise. The apostle alludes to the manners of the eastern countries, in which the men’s garments being long and flowing, they prepared themselves for travelling, and other active employments, by girding them up with a girdle put round their loins, to prevent their being encumbered by them. The loins of the mind, therefore, is a figurative expression for the faculties of the soul, the understanding, memory, will, and affections, which the apostle signifies must be gathered in and girded, as it were, about the soul by the girdle of truth, so as to be in a state fit for continual and unwearied exertion in running the Christian race, fighting the good fight of faith, and working out our salvation with fear and trembling. Our mind must not be overcharged at any time with surfeiting and drunkenness, or the cares of this life: our affections must be placed on proper objects, and in a just degree; and especially must be set on the things that are above, which are to be our portion and felicity for ever: our various passions must be under the government of reason and religion, of the truth and grace of God. Be sober — Or rather, watchful, as nhfontev properly signifies, as servants that wait for their Lord; and hope to the end — Teleiwv elpisate, hope perfectly, namely, with the full assurance of hope; for the grace — The blessings flowing from the free favour of God; to be brought unto you at the final and glorious revelation of Jesus Christ — At the end of the world. As obedient children — As children of God, obedient to him in all things; not fashioning — Or conforming; yourselves — In spirit and conduct; according to — Or, as if you were influenced by; your former desires in your ignorance — When you were unacquainted with those better things which now claim the utmost vigour of your affections. But as he which hath called you — To be his children and his heirs; is holy — A being perfectly pure and spiritual; be ye holy — In imitation of him, your heavenly Father; in all manner of conversation — En pash anastrofh, in your whole behaviour, in all your tempers, words, and works, from day to day.

Ver. 13-16. Wherefore gird up the loins of your mind. Your faith is not in vain, your redemption is the work of heaven. The veil of future things is more uplifted to you than to prophets, and it shall be fully revealed by the consummation of grace in the plenitude of glory at the revelation of Jesus Christ. Your grand concern is to be holy as he is holy, that you may appear with joy in his presence.

15, 16. The positive side of the holiness is now set forth, with the same idea of fashioning yourself. Translate, but after the example of the Holy One who called you, be ye also yourselves holy in all your conduct. He is the model of all holiness. Called—From the former lusts and life. Conversation—Conduct, behaviour, with the old idea of walking and turning about, and meaning that holiness is to pervade every part of the life. Written—See Leviticus 11:44; 19:2; 20:7, 26. The ritual separation from impurity in these passages is typical of the moral sanctification required then as now. St. Peter’s use of the quotation brings out its spiritual significance as freed from the ritualistic, and presents it as the law of the New Testament. God is holy in his very essence, and the fountain of all holiness in men. His holiness is the reason for their holiness, as well as its pattern.

c. Exhortation to fear in view of the judgment, 17-21.

V. 16. Leviticus 11:44.

Verses 13-16. Wherefore — Since your lot is fallen into these glorious times, wherein you enjoy such high privileges above what the people of God formerly enjoyed; since the blessings which are set before you are so invaluable, and are so freely offered you, and you have such great encouragement to believe you may attain them; gird up the loins of your mind — Prepare to pursue them with vigour, constancy, and perseverance, and to perform the various duties which they lay you under an indispensable obligation steadily to practise. The apostle alludes to the manners of the eastern countries, in which the men’s garments being long and flowing, they prepared themselves for travelling, and other active employments, by girding them up with a girdle put round their loins, to prevent their being encumbered by them. The loins of the mind, therefore, is a figurative expression for the faculties of the soul, the understanding, memory, will, and affections, which the apostle signifies must be gathered in and girded, as it were, about the soul by the girdle of truth, so as to be in a state fit for continual and unwearied exertion in running the Christian race, fighting the good fight of faith, and working out our salvation with fear and trembling. Our mind must not be overcharged at any time with surfeiting and drunkenness, or the cares of this life: our affections must be placed on proper objects, and in a just degree; and especially must be set on the things that are above, which are to be our portion and felicity for ever: our various passions must be under the government of reason and religion, of the truth and grace of God. Be sober — Or rather, watchful, as nhfontev properly signifies, as servants that wait for their Lord; and hope to the end — Teleiwv elpisate, hope perfectly, namely, with the full assurance of hope; for the grace — The blessings flowing from the free favour of God; to be brought unto you at the final and glorious revelation of Jesus Christ — At the end of the world. As obedient children — As children of God, obedient to him in all things; not fashioning — Or conforming; yourselves — In spirit and conduct; according to — Or, as if you were influenced by; your former desires in your ignorance — When you were unacquainted with those better things which now claim the utmost vigour of your affections. But as he which hath called you — To be his children and his heirs; is holy — A being perfectly pure and spiritual; be ye holy — In imitation of him, your heavenly Father; in all manner of conversation — En pash anastrofh, in your whole behaviour, in all your tempers, words, and works, from day to day.

Ver. 13-16. Wherefore gird up the loins of your mind. Your faith is not in vain, your redemption is the work of heaven. The veil of future things is more uplifted to you than to prophets, and it shall be fully revealed by the consummation of grace in the plenitude of glory at the revelation of Jesus Christ. Your grand concern is to be holy as he is holy, that you may appear with joy in his presence.

15, 16. The positive side of the holiness is now set forth, with the same idea of fashioning yourself. Translate, but after the example of the Holy One who called you, be ye also yourselves holy in all your conduct. He is the model of all holiness. Called—From the former lusts and life. Conversation—Conduct, behaviour, with the old idea of walking and turning about, and meaning that holiness is to pervade every part of the life. Written—See Leviticus 11:44; 19:2; 20:7, 26. The ritual separation from impurity in these passages is typical of the moral sanctification required then as now. St. Peter’s use of the quotation brings out its spiritual significance as freed from the ritualistic, and presents it as the law of the New Testament. God is holy in his very essence, and the fountain of all holiness in men. His holiness is the reason for their holiness, as well as its pattern.

c. Exhortation to fear in view of the judgment, 17-21.

V. 17. Who judgeth according to every man's work-According to the tenor of his life and conversation.

Pass the time of your sojourning-Your short abode on earth. In humble, loving fear-The proper companion and guard of hope.

Verse 17. And if ye call on the Father] Seeing ye invoke the Father of our Lord Jesus Christ, and your Father through Christ, and profess to be obedient children, and sojourners here below for a short time only, see that ye maintain a godly reverence for this Father, walking in all his testimonies blameless.

Who without respect of persons] God is said to be no respecter of persons for this reason among many others, that, being infinitely righteous, he must be infinitely impartial. He cannot prefer one to another, because he has nothing to hope or fear from any of his creatures. All partialities among men spring from one or other of these two principles, hope or fear; God can feel neither of them, and therefore God can be no respecter of persons. He approves or disapproves of men according to their moral character. He pities all, and provides salvation for all, but he loves those who resemble him in his holiness; and he loves them in proportion to that resemblance, i.e. the more of his image he sees in any, the more he loves him; and e contra. And every man’s work will be the evidence of his conformity or nonconformity to God, and according to this evidence will God judge him. Here, then, is no respect of persons; God’s judgment will be according to a man’s work, and a man’s work or conduct will be according to the moral state of his mind. No favouritism can prevail in the day of judgment; nothing will pass there but holiness of heart and life. A righteousness imputed, and not possessed and practised, will not avail where God judgeth according to every man’s work. It would be well if those sinners and spurious believers who fancy themselves safe and complete in the righteousness of Christ, while impure and unholy in themselves, would think of this testimony of the apostle.

Verse 17. And if ye call on the Father — With an expectation of being heard; or, as you desire or expect audience and acceptance at God’s hands; who, without respect of persons — Which can have no place with God; see note on Romans 2:11; judgeth according to every man’s work — According to the tenor of his life and conversation; pass the time of your sojourning — The short season of your abode on earth; in fear — In the reverential and awful fear of God, in an humble and loving fear of offending him, in a watchful fear of your spiritual enemies, and in a jealous fear of yourselves, lest a promise being left you of entering into his rest, you should, through lukewarmness, sloth, and indolence, or through levity, carelessness, and negligence, after all, come short of it. This fear is a proper companion and guard of hope. The word paroikia, here rendered sojourning, properly signifies the stay which travellers make in a place while finishing some business. The term, therefore, is applied with great propriety to the abode of the children of God in the present world, as it signifies that this earth is not their home, and that they are to remain in it only a short time. See on Hebrews 11:13.

17. If… Father—Better, since ye call on him as Father, being children, as they were, of him who is also their Judge. Without respect—Impartially; regarding the work of every man, unerringly read by the all-seeing eye, and not his race, birth, colour, wealth, or social position. The apostle learned this doctrine, and announced it in his speech, at the house of Cornelius. Acts 10:34, 35. Pass—The verb corresponds to conversation in verse 15. Sojourning—Away from home, as in a foreign land. The feeling that they were as exiles seems to have been fixed deep in the souls of the early Christians. In fear—The proper complement of hope, verse 13. Hope unguarded becomes careless and baseless; fear without hope is wretched and despairing. True fear, opposed to all carnal security, is reverential, and anxious that nothing shall be found wanting in the day of judgment. For, though a tenderly loving father, God is a sternly just judge.

V. 18. Your vain conversation-Your foolish, sinful way of life.

Verse 18. Ye were not redeemed with corruptible things] To redeem, lutrow, signifies to procure life for a captive or liberty for a slave by paying a price, and the precious blood of Christ is here stated to be the price at which the souls of both Jews and Gentiles were redeemed; is was a price paid down, and a price which God’s righteousness required. Corruptible things mean here any thing that man usually gives in exchange for another; but the term necessarily includes all created things, as all these are corruptible and perishing. The meaning of the apostle is, evidently, that created things could not purchase the souls of men, else the sacrifice of Christ had not been offered; could any thing less have done, God would not have given up his only-begotten Son. Even silver and gold, the most valuable medium of commerce among men, bear no proportion in their value to the souls of a lost world, for there should be a congruity between the worth of the thing purchased and the valuable consideration which is given for it; and the laws and customs of nations require this: on this ground, perishable things, or things the value of which must be infinitely less than the worth of the souls of men, cannot purchase those souls. Nothing, therefore, but such a ransom price as God provided could be a sufficient ransom, oblation, and satisfaction, for the sins of the world. Vain conversation] Empty, foolish, and unprofitable conduct, full of vain hopes, vain fears, and vain wishes.

Received by tradition from your fathers] The Jews had innumerable burdens of empty ceremonies and useless ordinances, which they received by tradition from their fathers, rabbins, or doctors. The Gentiles were not less encumbered with such than the Jews; all were wedded to their vanities, because they received them from their forefathers, as they had done from theirs. And this antiquity and tradition have been the ground work of many a vain ceremony and idle pilgrimage, and of numerous doctrines which have nothing to plead in their behalf but this mere antiquity. But such persons seem not to consider that error and sin are nearly coeval with the world itself.

Verses 18-21. Forasmuch as ye know, &c. — That is, be holy in your whole behaviour, because ye know what an immense price your redemption cost; that you were not redeemed with corruptible things — Such as all visible and temporal things are; even silver and gold — Highly as they are prized, and eagerly as they are sought; from your vain conversation — Your foolish, sinful way of life, a way wholly unprofitable to yourselves, and dishonourable to God; received by traditions from your fathers — Which you had been engaged in by the instruction or example of your forefathers. The Jews derived from their fathers that implicit regard for the traditions of the elders, by which they made the law of God of none effect, with a variety of other corrupt principles and practices. In like manner the Gentiles derived their idolatry, and other abominable vices, from the teaching and example of their fathers; for, in general, as Whitby justly remarks, the strongest arguments for false religions, as well as for errors in the true, is that men have received them from their fathers. But with the precious blood of Christ — Blood of immense value, being the blood of the only-begotten Son of God, who had glory with the Father before the world was; as of a lamb without blemish and without spot — See on Leviticus 22:21, 22. The sacrifice of himself, which Christ offered to God without spot, being here likened to the sacrifice of the paschal lamb, and of the lambs daily offered as sin-offerings for the whole nation, we are thereby taught that the shedding of Christ’s blood is a real atonement for the sins of the world. Hence John the Baptist called him the Lamb of God which taketh away the sin of the world. And to show the extent of the efficacy of his sacrifice, that it reaches backward to the fall of man, as well as forward to the end of time, he is said (Revelation 13:8) to be the Lamb slain from the foundation of the world. Who verily was foreordained — Proegnwsmenou, foreknown, before the foundation of the world — Before God called the universe into being; but was manifested — Namely, in the flesh, John 1:14; 1 John 3:8; in these last times — Of the Mosaic economy, or in the times of the gospel, the last dispensation of divine mercy; see note on Hebrews 1:2; for you — Jews or Gentiles; who by him — Through the virtue of his sacrifice, and the efficacy of his grace; do believe in God — In the one living and true God, as your Friend and Father; that raised him up from the dead — Thereby confirming his doctrine, showing the efficacy of his atonement, procuring for you the Holy Spirit, and assuring you of your resurrection; see on verse 3; and gave him glory — Placed him at his own right hand, and invested him with all power in heaven and on earth, for the salvation of his followers, and the destruction of his and their enemies. See Hebrews 10:13. That your faith and hope might be in God — That you might be encouraged to believe in God as reconciled to you through Christ, that you might hope on good grounds that he will glorify you as he hath done Christ your Head; or, that your faith and hope might terminate in God the Father, or be ultimately fixed on him through the mediation of his Son.

Ver. 18, 19. Ye were not redeemed, like the slaves of men, with corruptible things, with ransoms of gold and silver, but with the precious blood of Christ, shed on the cross for you. A stronger argument for holiness cannot be used. He gave his life a ransom that we should be holy, and without blame before him in love. Oh may the love that died for us on Calvary purify our hearts as flames of fire from the love of sin.

18. A second argument for fear is based upon the price of redemption. Know—And should bear in mind. Redeemed—By the payment of a ransom to the righteous Lawgiver and Judge, whose curse is upon all transgression. This legally opens the way for the actual deliverance of the ransomed. Both are here meant. Because of the ransom, they had been delivered from the vain, profitless life in which their idolatrous fathers had taught their children.

V. 19. Without blemish-In himself.

Without spot-From the world.

Verse 19. The precious blood of Christ] timiw aimati. The valuable blood; how valuable neither is nor could be stated. As of a lamb] Such as was required for a sin-offering to God; and THE Lamb of God that takes away the sin of the world. Without blemish] In himself, and without spot from the world; being perfectly pure in his soul, and righteous in his life.

Verses 18-21. Forasmuch as ye know, &c. — That is, be holy in your whole behaviour, because ye know what an immense price your redemption cost; that you were not redeemed with corruptible things — Such as all visible and temporal things are; even silver and gold — Highly as they are prized, and eagerly as they are sought; from your vain conversation — Your foolish, sinful way of life, a way wholly unprofitable to yourselves, and dishonourable to God; received by traditions from your fathers — Which you had been engaged in by the instruction or example of your forefathers. The Jews derived from their fathers that implicit regard for the traditions of the elders, by which they made the law of God of none effect, with a variety of other corrupt principles and practices. In like manner the Gentiles derived their idolatry, and other abominable vices, from the teaching and example of their fathers; for, in general, as Whitby justly remarks, the strongest arguments for false religions, as well as for errors in the true, is that men have received them from their fathers. But with the precious blood of Christ — Blood of immense value, being the blood of the only-begotten Son of God, who had glory with the Father before the world was; as of a lamb without blemish and without spot — See on Leviticus 22:21, 22. The sacrifice of himself, which Christ offered to God without spot, being here likened to the sacrifice of the paschal lamb, and of the lambs daily offered as sin-offerings for the whole nation, we are thereby taught that the shedding of Christ’s blood is a real atonement for the sins of the world. Hence John the Baptist called him the Lamb of God which taketh away the sin of the world. And to show the extent of the efficacy of his sacrifice, that it reaches backward to the fall of man, as well as forward to the end of time, he is said (Revelation 13:8) to be the Lamb slain from the foundation of the world. Who verily was foreordained — Proegnwsmenou, foreknown, before the foundation of the world — Before God called the universe into being; but was manifested — Namely, in the flesh, John 1:14; 1 John 3:8; in these last times — Of the Mosaic economy, or in the times of the gospel, the last dispensation of divine mercy; see note on Hebrews 1:2; for you — Jews or Gentiles; who by him — Through the virtue of his sacrifice, and the efficacy of his grace; do believe in God — In the one living and true God, as your Friend and Father; that raised him up from the dead — Thereby confirming his doctrine, showing the efficacy of his atonement, procuring for you the Holy Spirit, and assuring you of your resurrection; see on verse 3; and gave him glory — Placed him at his own right hand, and invested him with all power in heaven and on earth, for the salvation of his followers, and the destruction of his and their enemies. See Hebrews 10:13. That your faith and hope might be in God — That you might be encouraged to believe in God as reconciled to you through Christ, that you might hope on good grounds that he will glorify you as he hath done Christ your Head; or, that your faith and hope might terminate in God the Father, or be ultimately fixed on him through the mediation of his Son.

Ver. 18, 19. Ye were not redeemed, like the slaves of men, with corruptible things, with ransoms of gold and silver, but with the precious blood of Christ, shed on the cross for you. A stronger argument for holiness cannot be used. He gave his life a ransom that we should be holy, and without blame before him in love. Oh may the love that died for us on Calvary purify our hearts as flames of fire from the love of sin.

19. Precious blood—The order of the Greek words is, but with precious blood, as of a lamb without blemish and without spot, even of Christ. Precious—Of great value, in contrast with the corruptible things that for this purpose had no worth. Blood—Shed in expiation. Lamb—The lamb of sacrifice must be without blemish, that is, not blind, maimed, lame, or in any way defective, (Leviticus 22:20-24; Malachi 1:8;) and also without spot, or external defilement. Only such a lamb could be legally offered. Add, now, that this blood which redeems is the blood of Christ, God’s own sinless Son, and the very costliness of redemption becomes a weighty reason for fear lest its benefits be lost.

Verse 20. Who verily was foreordained] proegnwsmenou. Foreknown; appointed in the Divine purpose to be sent into the world, because infinitely approved by the Divine justice.

Before the foundation of the world] Before the law was given, or any sacrifice prescribed by it. Its whole sacrificial system was appointed in reference to this foreappointed Lamb, and consequently from him derived all its significance and virtue. The phrase katabolh kosmou, foundation of the world, occurs often in the New Testament, and is supposed by some learned men and good critics to signify the commencement of the Jewish state. Perhaps it may have this meaning in Matthew 13:35; Luke 11:50; Ephesians 1:4; Hebrews 4:3; 9:26. But if we take it here in its common signification, the creation of universal nature, then it shows that God, foreseeing the fall and ruin of man, appointed the remedy that was to cure the disease. It may here have a reference to the opinion of the Jewish doctors, who maintain that seven things existed before the creation of the world, one of which was the Messiah.

Last times] The Gospel dispensation, called the last times, as we have often seen, because never to be succeeded by any other.

Verses 18-21. Forasmuch as ye know, &c. — That is, be holy in your whole behaviour, because ye know what an immense price your redemption cost; that you were not redeemed with corruptible things — Such as all visible and temporal things are; even silver and gold — Highly as they are prized, and eagerly as they are sought; from your vain conversation — Your foolish, sinful way of life, a way wholly unprofitable to yourselves, and dishonourable to God; received by traditions from your fathers — Which you had been engaged in by the instruction or example of your forefathers. The Jews derived from their fathers that implicit regard for the traditions of the elders, by which they made the law of God of none effect, with a variety of other corrupt principles and practices. In like manner the Gentiles derived their idolatry, and other abominable vices, from the teaching and example of their fathers; for, in general, as Whitby justly remarks, the strongest arguments for false religions, as well as for errors in the true, is that men have received them from their fathers. But with the precious blood of Christ — Blood of immense value, being the blood of the only-begotten Son of God, who had glory with the Father before the world was; as of a lamb without blemish and without spot — See on Leviticus 22:21, 22. The sacrifice of himself, which Christ offered to God without spot, being here likened to the sacrifice of the paschal lamb, and of the lambs daily offered as sin-offerings for the whole nation, we are thereby taught that the shedding of Christ’s blood is a real atonement for the sins of the world. Hence John the Baptist called him the Lamb of God which taketh away the sin of the world. And to show the extent of the efficacy of his sacrifice, that it reaches backward to the fall of man, as well as forward to the end of time, he is said (Revelation 13:8) to be the Lamb slain from the foundation of the world. Who verily was foreordained — Proegnwsmenou, foreknown, before the foundation of the world — Before God called the universe into being; but was manifested — Namely, in the flesh, John 1:14; 1 John 3:8; in these last times — Of the Mosaic economy, or in the times of the gospel, the last dispensation of divine mercy; see note on Hebrews 1:2; for you — Jews or Gentiles; who by him — Through the virtue of his sacrifice, and the efficacy of his grace; do believe in God — In the one living and true God, as your Friend and Father; that raised him up from the dead — Thereby confirming his doctrine, showing the efficacy of his atonement, procuring for you the Holy Spirit, and assuring you of your resurrection; see on verse 3; and gave him glory — Placed him at his own right hand, and invested him with all power in heaven and on earth, for the salvation of his followers, and the destruction of his and their enemies. See Hebrews 10:13. That your faith and hope might be in God — That you might be encouraged to believe in God as reconciled to you through Christ, that you might hope on good grounds that he will glorify you as he hath done Christ your Head; or, that your faith and hope might terminate in God the Father, or be ultimately fixed on him through the mediation of his Son.

Ver. 20. Who verily was foreordained before the foundation of the world. Be not discouraged by the reproaches of the jews and gentiles, that yours is a new religion, Christianity is built on the counsel and love of God before the tractless light of the milky-way, ere suns and orbs began to shine; it has been the study of angels from the first promise that Christ should bruise the serpent’s head, and the cheering theme of prophecy in every succeeding age. This to the saints is a consolatory argument to embrace the truth, and rest on the love of God as revealed in his word. It is an argument of consolation to the whole suffering church, and has no bearing whatever on the excision of any man from salvation: nothing can be farther from the apostle’s design. See on 2 Corinthians 5:14, 21.

20. Foreordained—Rather, foreknown. In itself the word means nothing else. St. Peter, in his speech on the Pentecost, speaks of Christ as “delivered by the determinate counsel (or decree) and foreknowledge of God,” (Acts 2:23;) but here he speaks only of the foreknowledge. Most assuredly it was the purpose of God, framed before the creation of the world, to save men through Christ’s voluntary sacrifice; but it is not so stated here, nor was there occasion for it. Evidently the apostle is replying to a supposed objection, that this redemption by Christ is a new thing—a remedy that, after ages of sin and woe, suddenly came into the mind of God; and, to the confirmation of believers and confusion of sceptics, he meets it by saying that God had known it all along, even from eternity, as he also foreknew man’s fall and wretchedness. Christ was, in the mind of God, foreknown and certain as the lamb of sacrifice, although but lately made manifest to the sight and knowledge of men in his incarnation. This fills out the contrast, and furnishes perfect stability for faith.

V. 21. Who through him believe-For all our faith and hope proceed from the power of his resurrection.

In God that raised Jesus, and gave him glory-At his ascension. Without Christ we should only dread God; whereas through him we believe, hope, and love.

Verse 21. Who by him do believe in God] This is supposed to refer to the Gentiles, who never knew the true God till they heard the preaching of the Gospel: the Jews had known him long before, but the Gentiles had every thing to learn when the first preachers of the Gospel arrived amongst them.

Gave him glory] Raised him to his right hand, where, as a Prince and a Saviour, he gives repentance and remission of sins.

That your faith] In the fulfilment of all his promises, and your hope of eternal glory, might be in God, who is unchangeable in his counsels, and infinite in his mercies.

Verses 18-21. Forasmuch as ye know, &c. — That is, be holy in your whole behaviour, because ye know what an immense price your redemption cost; that you were not redeemed with corruptible things — Such as all visible and temporal things are; even silver and gold — Highly as they are prized, and eagerly as they are sought; from your vain conversation — Your foolish, sinful way of life, a way wholly unprofitable to yourselves, and dishonourable to God; received by traditions from your fathers — Which you had been engaged in by the instruction or example of your forefathers. The Jews derived from their fathers that implicit regard for the traditions of the elders, by which they made the law of God of none effect, with a variety of other corrupt principles and practices. In like manner the Gentiles derived their idolatry, and other abominable vices, from the teaching and example of their fathers; for, in general, as Whitby justly remarks, the strongest arguments for false religions, as well as for errors in the true, is that men have received them from their fathers. But with the precious blood of Christ — Blood of immense value, being the blood of the only-begotten Son of God, who had glory with the Father before the world was; as of a lamb without blemish and without spot — See on Leviticus 22:21, 22. The sacrifice of himself, which Christ offered to God without spot, being here likened to the sacrifice of the paschal lamb, and of the lambs daily offered as sin-offerings for the whole nation, we are thereby taught that the shedding of Christ’s blood is a real atonement for the sins of the world. Hence John the Baptist called him the Lamb of God which taketh away the sin of the world. And to show the extent of the efficacy of his sacrifice, that it reaches backward to the fall of man, as well as forward to the end of time, he is said (Revelation 13:8) to be the Lamb slain from the foundation of the world. Who verily was foreordained — Proegnwsmenou, foreknown, before the foundation of the world — Before God called the universe into being; but was manifested — Namely, in the flesh, John 1:14; 1 John 3:8; in these last times — Of the Mosaic economy, or in the times of the gospel, the last dispensation of divine mercy; see note on Hebrews 1:2; for you — Jews or Gentiles; who by him — Through the virtue of his sacrifice, and the efficacy of his grace; do believe in God — In the one living and true God, as your Friend and Father; that raised him up from the dead — Thereby confirming his doctrine, showing the efficacy of his atonement, procuring for you the Holy Spirit, and assuring you of your resurrection; see on verse 3; and gave him glory — Placed him at his own right hand, and invested him with all power in heaven and on earth, for the salvation of his followers, and the destruction of his and their enemies. See Hebrews 10:13. That your faith and hope might be in God — That you might be encouraged to believe in God as reconciled to you through Christ, that you might hope on good grounds that he will glorify you as he hath done Christ your Head; or, that your faith and hope might terminate in God the Father, or be ultimately fixed on him through the mediation of his Son.

21. By him—As mediator. Only through him do we believe in God; not in a god, as did the heathen, nor in the true God as the Jew knew him, the deliverer from Egypt, but the God who raised our Lord from the dead, and exalted him to the throne of glory. (See St. Peter’s speech, Acts 2:22-36.) Faith… hope—Not in order that they might, but rather so that they do, as a result of that resurrection and glorification, sweetly rest in God.

d. Exhortation to fervent love to one another, 22-25.

V. 22. Having purified your souls by obeying the truth through the Spirit, who bestows upon you freely, both obedience and purity of heart, and unfeigned love of the brethren, go on to still higher degrees of love. Love one another fervently-With the most strong and tender affection; and yet with a pure heart-Pure from any spot of unholy desire or inordinate passion.

Verse 22. Seeing ye have purified your souls] Having purified your souls, in obeying the truth-by believing in Christ Jesus, through the influence and teaching of the Spirit; and giving full proof of it by unfeigned love to the brethren; ye love one another, or ye will love each other, with a pure heart fervently. These persons, First, heard the truth, that is, the Gospel; thus called in a great variety of places in the New Testament, because it contains THE truth without mixture of error, and is the truth and substance of all the preceding dispensations by which it was typified. Secondly, they obeyed that truth, by believing on Him who came into the world to save sinners. Thirdly, through this believing on the Son of God, their hearts were purified by the word of truth applied to them by the Holy Spirit. Fourthly, the love of God being shed abroad in their hearts by the Holy Ghost, they loved the brethren with pure hearts fervently, ektenwv, intensely or continually; the full proof that their brotherly love was unfeigned, filadelfian anupokriton, a fraternal affection without hypocrisy.

Verses 22, 23. Seeing you have purified your souls — By applying to this fountain which God has opened for sin and for uncleanness, and by believing and obeying the truth, which God hath appointed to be the grand means of sanctification, delivering such as obey it from the power, and purifying them from the defilement of sin, John 8:32; 17:17; through the Spirit working by the word, unto the unfeigned love of the brethren — For the fruit of the Spirit is love to the children of God, as well as to God their heavenly Father. See that ye love one another with a pure heart — A heart purified from all earthly and sensual affections, and corrupt passions; from all selfish, interested views, designs, and desires; and that fervently as Christ loved the church; and so as to be willing, if called to it, to lay down your lives for the brethren, 1 John 4:16. Peter’s description of Christian love here is excellent; it springs up in a heart purified by the truth of God, through the influence of his Spirit. It is sincere in its operation, it is unmixed with carnal passions, and it is fervent and increasing. Being born again — Born from above, born of the Spirit of God, and therefore his genuine children; a consideration which lays you under an indispensable obligation to love all your brethren and sisters in Christ, who are born of the same Spirit. See the note on John 3:3. Not of corruptible seed — Not by virtue of any descent from human parents; but of incorruptible — Namely, the truth of God, rendered effectual through his grace; which liveth — Is full of divine virtue and vital energy; and abideth for ever — Produces effects which will continue for ever, or begets in us that spiritual life which will issue in life eternal.

22. Purified—In a degree, at least, and by the means that the gospel provides. By obeying—Literally, in obedience, for only so is the faith possible by which purity is wrought. Thus, Mr. Wesley teaches that the sanctifying Spirit is to be looked for, “not in careless indifference, or indolent inactivity, but in vigorous, universal obedience; in denying ourselves, and in taking up our cross daily: as well as in earnest prayer and fasting, and a close attendance on all the ordinances of God.”—Works, vol. vi, page 505. The truth—Of the gospel. Yielded to, it subjects to itself those who receive it, and leads them to faith and the Holy Spirit, the Purifier. Unfeigned—Without hypocrisy or pretence. Love of the brethren—Higher and stronger than common love, from which both St. Peter and St. Paul distinguish it. Fervently—Intensely, with all the powers on the stretch, as will be if it truly come out of a purified heart.

V. 23. Which liveth-Is full of divine virtue. And abideth the same for ever.

Verse 23. Being born again] For being born of Abraham’s seed will not avail to the entering of the kingdom of heaven.

Not of corruptible seed] By no human generation, or earthly means; but of incorruptible-a Divine and heavenly principle which is not liable to decay, nor to be affected by the changes and chances to which all sublunary things are exposed.

By the word of God] dia logou zwntov qeou. By the doctrine of the living God, which remaineth for ever; which doctrine shall never change, any more than the source shall whence it proceeds.

Verses 22, 23. Seeing you have purified your souls — By applying to this fountain which God has opened for sin and for uncleanness, and by believing and obeying the truth, which God hath appointed to be the grand means of sanctification, delivering such as obey it from the power, and purifying them from the defilement of sin, John 8:32; 17:17; through the Spirit working by the word, unto the unfeigned love of the brethren — For the fruit of the Spirit is love to the children of God, as well as to God their heavenly Father. See that ye love one another with a pure heart — A heart purified from all earthly and sensual affections, and corrupt passions; from all selfish, interested views, designs, and desires; and that fervently as Christ loved the church; and so as to be willing, if called to it, to lay down your lives for the brethren, 1 John 4:16. Peter’s description of Christian love here is excellent; it springs up in a heart purified by the truth of God, through the influence of his Spirit. It is sincere in its operation, it is unmixed with carnal passions, and it is fervent and increasing. Being born again — Born from above, born of the Spirit of God, and therefore his genuine children; a consideration which lays you under an indispensable obligation to love all your brethren and sisters in Christ, who are born of the same Spirit. See the note on John 3:3. Not of corruptible seed — Not by virtue of any descent from human parents; but of incorruptible — Namely, the truth of God, rendered effectual through his grace; which liveth — Is full of divine virtue and vital energy; and abideth for ever — Produces effects which will continue for ever, or begets in us that spiritual life which will issue in life eternal.

Ver. 23-25. Being born again, not of corruptible seed, but of incorruptible, by the word of God preached to you. When you saw the glory of Christ set forth, when you heard of the ransom he had paid for your souls, when you beheld him risen from the tomb, the word entered your heart with renovating power. You were quickened and raised with him, and made to sit together with him in heavenly places. And this is permanent glory, not like the honour that cometh from men, which withers as the grass, and fades like the flower. It is durable as the word of the Lord, which like himself, remains for ever.

23. Born again—Mutual brotherly love among Christians has its foundation and reason in the common spiritual birth by which they become sons and daughters together in the family of God. Not of corruptible seed—As in the way of ordinary human generation; but of incorruptible seed, namely, by the power of the Holy Spirit imparting the divine nature, through the medium of the word or doctrine of God, (parallel to truth, in ver. 22,) preached and believed. And this word liveth and abideth, for whatever God has said is eternally true.

V. 24. All flesh-Every human creature is transient and withering as grass. And all the glory of it-His wisdom, strength, wealth, righteousness. As the flower-The most short-lived part of it.

The grass-That is, man.

The flower-That is, his glory.

Is fallen off-As it were, while we are speaking. Isaiah 40:6, &c.

Verse 24. For all flesh is as grass] Earthly seeds, earthly productions, and earthly generations, shall fail and perish like as the grass and flowers of the field; for the grass withereth, and the flower falleth off, though, in the ensuing spring and summer, they may put forth new verdure and bloom.

Verses 24, 25. For all flesh — Every human creature, is transient and withering as grass — The word cortov, here rendered grass, denotes not only what we generally call grass, but all kinds of herbs; and among the rest, those which have stalks and flowers. And all the glory of man — His learning, wisdom, wealth, power, dignity, authority, dominion; as the flower of grass — Which is yet more frail than the grass itself. The grass withereth of itself, if not cut down by the scythe of the mower; and the body of man gradually wastes away and perishes, even if it be not cut off by some unexpected stroke; and the flower thereof falleth away — Drops its blooming honours, and falls dying to the ground; and thus precarious and uncertain are all the dependances which we can place on perishing creatures. But the word of the Lord — His revealed truth, by which you are regenerated or begotten again to a lively hope of a heavenly inheritance; endureth for ever — Always remains true and infallible, a foundation on which we may safely build our present confidence and future hopes. The reader will recollect that this is a quotation from Isaiah 40:6-8; “where the preaching of the gospel is foretold and recommended, from the consideration that every thing which is merely human, and among the rest the noblest races of mankind, with all their glory and grandeur, their honour, riches, beauty, strength, and eloquence; as also the arts which men have invented, and the works they have executed, all decay as the flowers of the field. But the incorruptible seed, the gospel, called by the prophet the word of the Lord, shall be preached while the world standeth; and the divine nature, which it is the instrument of conveying to believers, will remain in them to all eternity. James likewise hath illustrated the brevity and uncertainty of human life, with its glory, by the same figures, James 1:11.”

Ver. 23-25. Being born again, not of corruptible seed, but of incorruptible, by the word of God preached to you. When you saw the glory of Christ set forth, when you heard of the ransom he had paid for your souls, when you beheld him risen from the tomb, the word entered your heart with renovating power. You were quickened and raised with him, and made to sit together with him in heavenly places. And this is permanent glory, not like the honour that cometh from men, which withers as the grass, and fades like the flower. It is durable as the word of the Lord, which like himself, remains for ever.

24. For—Confirming the statement that the word of God lives and abides, by Isaiah, 40:5-7, probably quoted from memory and accommodated. It beautifully places the frailty and transitoriness of man and his works in contrast with the enduring character of God’s word. Flesh—Man in his earthly, human life. Glory—His best and grandest possessions and productions, in which he prides himself, and which win admiration and honour from others, whether strength, wealth, fame, place, or power. But whatever they promise, like the grass they wither in an hour, and, like the leaves of its faded flower, they quickly fall.

Verse 25. But the word of the Lord] The doctrine delivered by God concerning Christ endureth for ever, having, at all times and in all seasons, the same excellence and the same efficacy.

And this is the word] to pnma, What is spoken, by the Gospel preached unto you. “This is a quotation from Isaiah 40:6-8, where the preaching of the Gospel is foretold; and recommended from the consideration that every thing which is merely human, and, among the rest, the noblest races of mankind, with all their glory and grandeur, their honour, riches, beauty, strength, and eloquence, as also the arts which men have invented, and the works they have executed, shall decay as the flowers of the field. But the Gospel, called by the prophet the word of the Lord, shall be preached while the world standeth.”-Macknight. All human schemes of salvation, and plans for the melioration of the moral state of man, shall come to naught; and the doctrine of Christ crucified, though a stumbling block to the Jews, and foolishness to the Gentiles, shall be alone the power of God for salvation to every soul that believeth.

As the apostle, on 1 Peter 1:7, mentions gold, and gold chemically examined and tried; and as this figure frequently occurs in the sacred writings; I think it necessary to say something here of the nature and properties of that metal.

Gold is defined by chemists to be the most perfect, the most ductile, the most tenacious, and the most unchangeable of all metals. Its specific gravity is about 19·3. A cubic foot of pure gold, cast and not hammered, weighs 1348lbs. In its native state, without mixture, it is yellow, and has no perceptible smell nor taste. When exposed to the action of the fire it becomes red hot before it melts, but in melting suffers no alteration; but if a strong heat be applied while in fusion, it becomes of a beautiful green colour. The continual action of any furnace, howsoever long applied, has no effect on any of its properties. It has been kept in a state of fusion for several months, in the furnace of a glass house, without suffering the smallest change. The electric and galvanic fluids inflame and convert it into a purple oxide, which is volatilized in the form of smoke. In the focus of a very powerful burning glass it becomes volatilized, and partially vitrified; so that we may say with the apostle, that, though gold is tried by the fire-abides the action of all culinary fires, howsoever applied, yet it perisheth by the celestial fire and the solar influence; the rays of the sun collected in the focus of a powerful burning glass, and the application of the electric fluid, destroy its colour, and alter and impair all its properties. This is but a late discovery; and previously to it a philosopher would have ridiculed St. Peter for saying, gold that perisheth.

Gold is so very tenacious that a piece of it drawn into wire, one-tenth of an inch in diameter, will sustain a weight of 500lbs. without breaking. One grain of gold may be so extended, by its great malleability, as to be easily divided into two millions of parts; and a cubic inch of gold into nine thousand, five hundred and twenty-three millions, eight hundred and nine thousand, five hundred and twenty-three parts; each of which may be distinctly seen by the naked eye!

A grain and a half of gold may be beaten into leaves of one inch square, which, if intersected by parallel lines, drawn at right angles to each other, and distant only the 100th part of an inch; will produce twenty-five millions of little squares, each of which may be distinctly seen without the help of glasses!

The surface of any given quantity of gold, according to Mr. Magellan, may be extended by the hammer 159,092 times!

Eighty books, or two thousand leaves, of what is called leaf gold, each leaf measuring 3·3 inches square, viz. each leaf containing 10·89 square inches, weigh less than 384 grains; each book, therefore, or twenty-five leaves, is equal to 272·25 inches, and weighs about 4 8 grains; so that each grain of gold will produce 56·718, or nearly fifty-seven square inches! The thickness of the metal thus extended appears to be no more than the one 282·020th of an inch! One pound, or sixteen ounces of gold, would be sufficient to gild a silver wire, sufficient in length to encompass the whole terraqueous globe, or to extend 25,000 miles!

Notwithstanding this extreme degree of tenuity, or thinness, which some carry much higher, no pore can be discerned in it by the strongest magnifying powers; nor is it pervious to the particles of light, nor can the most subtile fluids pass through it. Its ductility has never yet been carried to the uttermost pitch, and to human art and ingenuity is probably unlimited.

Sulphur, in the state of a sulphuret, dissolves it; tin and lead greatly impair its tenacity; and zinc hardens and renders it very brittle. Copper heightens its colour, and renders it harder, without greatly impairing its ductility. It readily unites with iron, which it hardens in a remarkable manner. The oxigenated muriatic acid, and the nitro-muriatic acid, dissolve gold. In this state it is capable of being applied with great success to the gilding of steel. The process is very simple, and is instantaneously performed, viz.:—

To a solution of gold in the nitro-muriatic acid add about twice the quantity of sulphuric ether. In order to gild either iron or steel, let the metal be well polished, the higher the better: the ether which has taken up the gold may be applied by a camel hair pencil, or small brush; the ether then evaporates, and the gold becomes strongly attached to the surface of the metal. I have seen lancets, penknives, &c., gilded in a moment, by being dipped in this solution. In this manner all kinds of figures, letters, mottoes, &c., may be delineated on steel, by employing a pen or fine brush. The nitro-muriatic acid, formerly called aqua regia, is formed by adding muriatic acid, vulgarly spirit of salt, to the nitric acid, formerly aqua fortis. Two parts of the muriatic acid to one of the nitric constitute this solvent of gold and platina, which is called the nitro-muriatic acid. Gold was considered the heaviest of all metals till the year 1748, when the knowledge of platina was brought to Europe by Don Antonio Ulloa: this, if it be a real metal, is the hardest and weightiest of all others. The specific gravity of gold is, as we have seen, 19·3; that of platina is from 20·6 to 23: but gold will ever be the most valuable of all metals, not merely from its scarcity, but from its beautiful colour and great ductility, by which it is applicable to so many uses, and its power of preserving its hue and polish without suffering the least tarnish or oxidation from the action of the air. I PETER

Verses 24, 25. For all flesh — Every human creature, is transient and withering as grass — The word cortov, here rendered grass, denotes not only what we generally call grass, but all kinds of herbs; and among the rest, those which have stalks and flowers. And all the glory of man — His learning, wisdom, wealth, power, dignity, authority, dominion; as the flower of grass — Which is yet more frail than the grass itself. The grass withereth of itself, if not cut down by the scythe of the mower; and the body of man gradually wastes away and perishes, even if it be not cut off by some unexpected stroke; and the flower thereof falleth away — Drops its blooming honours, and falls dying to the ground; and thus precarious and uncertain are all the dependances which we can place on perishing creatures. But the word of the Lord — His revealed truth, by which you are regenerated or begotten again to a lively hope of a heavenly inheritance; endureth for ever — Always remains true and infallible, a foundation on which we may safely build our present confidence and future hopes. The reader will recollect that this is a quotation from Isaiah 40:6-8; “where the preaching of the gospel is foretold and recommended, from the consideration that every thing which is merely human, and among the rest the noblest races of mankind, with all their glory and grandeur, their honour, riches, beauty, strength, and eloquence; as also the arts which men have invented, and the works they have executed, all decay as the flowers of the field. But the incorruptible seed, the gospel, called by the prophet the word of the Lord, shall be preached while the world standeth; and the divine nature, which it is the instrument of conveying to believers, will remain in them to all eternity. James likewise hath illustrated the brevity and uncertainty of human life, with its glory, by the same figures, James 1:11.”

Ver. 23-25. Being born again, not of corruptible seed, but of incorruptible, by the word of God preached to you. When you saw the glory of Christ set forth, when you heard of the ransom he had paid for your souls, when you beheld him risen from the tomb, the word entered your heart with renovating power. You were quickened and raised with him, and made to sit together with him in heavenly places. And this is permanent glory, not like the honour that cometh from men, which withers as the grass, and fades like the flower. It is durable as the word of the Lord, which like himself, remains for ever.

25. And now comes the special application: the gospel, which was preached unto you by the first missionaries, and is now diffused among you, by which you were brought into a new spiritual life, is the very word of God that endureth forever. It surely follows that the faith and hope of the Christian rest upon a secure foundation.