mh_parser/vol_split/60 - 1Peter/Chapter 1.xml

<div2 id="iPet.ii" n="ii" next="iPet.iii" prev="iPet.i" progress="84.55%" title="Chapter I">
<h2 id="iPet.ii-p0.1">F I R S T   P E T E R.</h2>
<h3 id="iPet.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="iPet.ii-p1">The apostle describes the persons to whom he
writes, and salutes them (<scripRef id="iPet.ii-p1.1" osisRef="Bible:1Pet.1.1-1Pet.1.2" parsed="|1Pet|1|1|1|2" passage="1Pe 1:1,2">ver. 1,
2</scripRef>), blesses God for their regeneration to a lively hope
of eternal salvation (<scripRef id="iPet.ii-p1.2" osisRef="Bible:1Pet.1.3-1Pet.1.5" parsed="|1Pet|1|3|1|5" passage="1Pe 1:3-5">ver.
3-5</scripRef>), in the hope of this salvation he shows they had
great cause of rejoicing, though for a little while they were in
heaviness and affliction, for the trial of their faith, which would
produce joy unspeakable and full of glory, <scripRef id="iPet.ii-p1.3" osisRef="Bible:1Pet.1.6-1Pet.1.9" parsed="|1Pet|1|6|1|9" passage="1Pe 1:6-9">ver. 6-9</scripRef>. This is that salvation which the
ancient prophets foretold and the angels desire to look into,
<scripRef id="iPet.ii-p1.4" osisRef="Bible:1Pet.1.10-1Pet.1.12" parsed="|1Pet|1|10|1|12" passage="1Pe 1:10-12">ver. 10-12</scripRef>. He exhorts
them to sobriety and holiness, which he presses from the
consideration of the blood of Jesus, the invaluable price of man's
redemption (<scripRef id="iPet.ii-p1.5" osisRef="Bible:1Pet.1.13-1Pet.1.21" parsed="|1Pet|1|13|1|21" passage="1Pe 1:13-21">ver. 13-21</scripRef>),
and to brotherly love, from the consideration of their
regeneration, and the excellency of their spiritual state,
<scripRef id="iPet.ii-p1.6" osisRef="Bible:1Pet.1.22-1Pet.1.25" parsed="|1Pet|1|22|1|25" passage="1Pe 1:22-25">ver. 22-25</scripRef>.</p>
<scripCom id="iPet.ii-p1.7" osisRef="Bible:1Pet.1" parsed="|1Pet|1|0|0|0" passage="1Pe 1" type="Commentary"/>
<scripCom id="iPet.ii-p1.8" osisRef="Bible:1Pet.1.1-1Pet.1.2" parsed="|1Pet|1|1|1|2" passage="1Pe 1:1-2" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.1-1Pet.1.2">
<h4 id="iPet.ii-p1.9">Inscription. (<span class="smallcaps" id="iPet.ii-p1.10">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p2">1 Peter, an apostle of Jesus Christ, to the
strangers scattered throughout Pontus, Galatia, Cappadocia, Asia,
and Bithynia,   2 Elect according to the foreknowledge of God
the Father, through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ: Grace unto you, and
peace, be multiplied.</p>
<p class="indent" id="iPet.ii-p3">In this inscription we have three
parts:—</p>
<p class="indent" id="iPet.ii-p4">I. The author of it, described, 1. By his
name—<i>Peter.</i> His first name was <i>Simon,</i> and Jesus
Christ gave him the surname of <i>Peter,</i> which signifies <i>a
rock,</i> as a commendation of his faith, and to denote that he
should be an eminent pillar in the church of God, <scripRef id="iPet.ii-p4.1" osisRef="Bible:Gal.2.9" parsed="|Gal|2|9|0|0" passage="Ga 2:9">Gal. ii. 9</scripRef>. 2. By his office—<i>an
apostle of Jesus Christ.</i> The word signifies <i>one sent, a
legate, a messenger,</i> any one sent in Christ's name and about
his work; but more strictly it signifies the highest office in the
Christian church. <scripRef id="iPet.ii-p4.2" osisRef="Bible:1Cor.12.28" parsed="|1Cor|12|28|0|0" passage="1Co 12:28">1 Cor. xii.
28</scripRef>, <i>God hath set some in the church, first
apostles.</i> Their dignity and pre-eminence lay in these
things:—They were immediately chosen by Christ himself,—they were
first witnesses, then preachers, of the resurrection of Christ, and
so of the entire gospel-dispensation,—their gifts were excellent
and extraordinary,—they had a power of working miracles, not at
all times, but when Christ pleased,—they were led into all truth,
were endowed with the spirit of prophecy, and they had an extent of
power and jurisdiction beyond all others; every apostle was a
universal bishop in all churches, and over all ministers. In this
humble manner Peter, (1.) Asserts his own character as an apostle.
Hence learn, A man may lawfully acknowledge, and sometimes is bound
to assert, the gifts and graces of God to him. To pretend to what
we have not is hypocrisy; and to deny what we have is ingratitude.
(2.) He mentions his apostolical function as his warrant and call
to write this epistle to these people. Note, It concerns all, but
especially ministers, to consider well their warrant and call from
God to their work. This will justify them to others, and give them
inward support and comfort under all dangers and
discouragements.</p>
<p class="indent" id="iPet.ii-p5">II. The persons to whom this epistle was
addressed, and they are described,</p>
<p class="indent" id="iPet.ii-p6">1. By their external
condition—<i>Strangers dispersed throughout Pontus, Galatia,</i>
&amp;c. They were chiefly Jews, descended (as Dr. Prideaux thinks)
from those Jews who were translated from Babylon, by order of
Antiochus king of Syria, about two hundred years before the coming
of Christ, and placed in the cities of Asia Minor. It is very
likely that our apostle had been among them, and converted them,
being the apostle of the circumcision, and that he afterwards wrote
this epistle to them from Babylon, where multitudes of the Jewish
nation then resided. At present, their circumstances were poor and
afflicted. (1.) The best of God's servants may, through the
hardships of times and providences, be dispersed about, and forced
to leave their native countries. Those of whom the world was not
worthy have been forced to wander in mountains, in dens and caves
of the earth. (2.) We ought to have a special regard to the
dispersed persecuted servants of God. These were the objects of
this apostle's particular care and compassion. We should proportion
our regard to the excellency and to the necessity of the saints.
(3.) The value of good people ought not to be estimated by their
present external condition. Here was a set of excellent people,
beloved of God, and yet strangers, dispersed and poor in the world;
the eye of God was upon them in all their dispersions, and the
apostle was tenderly careful to write to them for their direction
and consolation.</p>
<p class="indent" id="iPet.ii-p7">2. They are described by their spiritual
condition: <i>Elect according to the foreknowledge of God the
Father,</i> &amp;c. These poor strangers, who were oppressed and
despised in the world, were nevertheless in high esteem with the
great God, and in the most honourable state that any person can be
in during this life; for they were,</p>
<p class="indent" id="iPet.ii-p8">(1.) <i>Elect according to the
foreknowledge of God the Father.</i> Election is either to an
office: so Saul was the man whom the Lord chose to be king
(<scripRef id="iPet.ii-p8.1" osisRef="Bible:1Sam.10.24" parsed="|1Sam|10|24|0|0" passage="1Sa 10:24">1 Sam. x. 24</scripRef>), and our
Lord says to his apostles, <i>Have not I chosen you twelve?</i>
(<scripRef id="iPet.ii-p8.2" osisRef="Bible:John.6.70" parsed="|John|6|70|0|0" passage="Joh 6:70">John vi. 70</scripRef>); or it is to
a church-state, for the enjoyment of special privileges: thus
Israel was God's elect (<scripRef id="iPet.ii-p8.3" osisRef="Bible:Deut.7.6" parsed="|Deut|7|6|0|0" passage="De 7:6">Deut. vii.
6</scripRef>), <i>For thou art a holy people unto the Lord thy God;
the Lord thy God hath chosen thee to be a special people unto
himself above all people that are upon the face of the earth;</i>
or it is to eternal salvation: <i>God hath from the beginning
chosen you to salvation, through sanctification of the Spirit and
belief of the truth.</i> This is the election here spoken of,
importing God's gracious decree or resolution to save some, and
bring them, through Christ, by proper means, to eternal life. [1.]
This election is said to be <i>according to the foreknowledge of
God.</i> Foreknowledge may be taken in two ways:—<i>First,</i> for
mere prescience, foresight, or understanding, that such a thing
will be, before it comes to pass. Thus a mathematician certainly
foreknows that at such a time there will be an eclipse. This sort
of foreknowledge is in God, who at one commanding view sees all
things that ever were, or are, or ever will be. But such a
prescience is not the cause why any thing is so or so, though in
the event it certainly will be so, as the mathematician who
foresees an eclipse does not thereby cause that eclipse to be.
<i>Secondly,</i> Foreknowledge sometimes signifies counsel,
appointment, and approbation. <scripRef id="iPet.ii-p8.4" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii.
23</scripRef>, <i>Him being delivered by the determinate counsel
and foreknowledge of God.</i> The death of Christ was not only
foreseen, but fore-ordained, as <scripRef id="iPet.ii-p8.5" osisRef="Bible:1Pet.1.20" parsed="|1Pet|1|20|0|0" passage="1Pe 1:20"><i>v.</i> 20</scripRef>. Take it thus here; so the sense
is, <i>elect according to the counsel, ordination, and free grace
of God.</i> [2.] It is added, according to the foreknowledge of
<i>God the Father.</i> By the Father we are here to understand the
first person of the blessed Trinity. There is an order among the
three persons, though no superiority; they are equal in power and
glory, and there is an agreed economy in their works. Thus, in the
affair of man's redemption, election is by way of eminency ascribed
to the Father, as reconciliation is to the Son and sanctification
to the Holy Ghost, though in each of these one person is not so
entirely interested as to exclude the other two. Hereby the persons
of the Trinity are more clearly discovered to us, and we are taught
what obligations we are under to each of them distinctly.</p>
<p class="indent" id="iPet.ii-p9">(2.) They were elect <i>through
sanctification of the Spirit, unto obedience, and sprinkling of the
blood of Jesus Christ.</i> The end and last result of election is
eternal life and salvation; but, before this can be accomplished,
every elect person must be sanctified by the Spirit, and justified
by the blood of Jesus. God's decree for man's salvation always
operates through sanctification of the Spirit and sprinkling of the
blood of Jesus. By sanctification here understand, not a federal
sanctification only, but a real one, begun in regeneration, whereby
we are renewed after the image of God and made new creatures, and
carried on in the daily exercise of holiness, mortifying our sins
more and more, and living to God in all the duties of a Christian
life, which is here summed up in one word, <i>obedience,</i>
comprehending all the duties of Christianity. By <i>the Spirit</i>
some would have the apostle to mean the spirit of man, the subject
sanctified. The legal or typical sanctification operated no further
than the purifying of the flesh, but the Christian dispensation
takes effect upon the spirit of man, and purifies that. Others,
with better reason, think that by spirit is meant the Holy Ghost,
the author of sanctification. He renews the mind, mortifies our
sins (<scripRef id="iPet.ii-p9.1" osisRef="Bible:Rom.8.13" parsed="|Rom|8|13|0|0" passage="Ro 8:13">Rom. viii. 13</scripRef>), and
produces his excellent fruits in the hearts of Christians,
<scripRef id="iPet.ii-p9.2" osisRef="Bible:Gal.5.22-Gal.5.23" parsed="|Gal|5|22|5|23" passage="Ga 5:22,23">Gal. v. 22, 23</scripRef>. This
sanctification of the Spirit implies the use of means. <i>Sanctify
them through thy truth; thy word is truth,</i> <scripRef id="iPet.ii-p9.3" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17">John xvii. 17</scripRef>. <i>Unto obedience.</i> This
word, as it is pointed in our translation, is referred to what goes
before it, and denotes the end of sanctification, which is, to
bring rebellious sinners to obedience again, to universal
obedience, to obey the truth and gospel of Christ: <i>You have
purified your souls in obeying the truth through the Spirit,</i>
<scripRef id="iPet.ii-p9.4" osisRef="Bible:1Pet.1.22" parsed="|1Pet|1|22|0|0" passage="1Pe 1:22"><i>v.</i> 22</scripRef>.</p>
<p class="indent" id="iPet.ii-p10">(3.) They were elected also to the
<i>sprinkling of the blood of Jesus.</i> They were designed by
God's decree to be sanctified by the Spirit, and to be purified by
the merit and blood of Christ. Here is a manifest allusion to the
typical sprinklings of blood under the law, which language these
Jewish converts understood very well. The blood of the sacrifices
must not only be shed but sprinkled, to denote that the benefits
designed thereby are applied and imputed to the offerers. Thus the
blood of Christ, the grand and all-sufficient sacrifice, typified
by the legal sacrifices, was not only shed, but must be sprinkled
and communicated to every one of these elect Christians, <i>that
through faith in his blood they may obtain remission of sin,</i>
<scripRef id="iPet.ii-p10.1" osisRef="Bible:Rom.3.25" parsed="|Rom|3|25|0|0" passage="Ro 3:25">Rom. iii. 25</scripRef>. This blood of
sprinkling justifies before God (<scripRef id="iPet.ii-p10.2" osisRef="Bible:Rom.5.9" parsed="|Rom|5|9|0|0" passage="Ro 5:9">Rom. v.
9</scripRef>), seals the covenant between God and us, of which the
Lord's supper is a sign (<scripRef id="iPet.ii-p10.3" osisRef="Bible:Luke.22.20" parsed="|Luke|22|20|0|0" passage="Lu 22:20">Luke xxii.
20</scripRef>), cleanses from all sin (<scripRef id="iPet.ii-p10.4" osisRef="Bible:1John.1.7" parsed="|1John|1|7|0|0" passage="1Jo 1:7">1 John i. 7</scripRef>), and admits us into heaven,
<scripRef id="iPet.ii-p10.5" osisRef="Bible:Heb.10.19" parsed="|Heb|10|19|0|0" passage="Heb 10:19">Heb. x. 19</scripRef>. Note, [1.] God
hath elected some to eternal life, some, not all; persons, not
qualification. [2.] All that are chosen to eternal life as the end
are chosen to obedience as the way. [3.] Unless a person be
sanctified by the Spirit, and sprinkled with the blood of Jesus,
there will be no true obedience in the life. [4.] There is a
consent and co-operation of all the persons of the Trinity in the
affair of man's salvation, and their acts are commensurate one to
another: whoever the Father elects the Spirit sanctifies unto
obedience, and the Son redeems and sprinkles with his blood. [5.]
The doctrine of the Trinity lies at the foundation of all revealed
religion. If you deny the proper deity of the Son and Holy Spirit,
you invalidate the redemption of the one and the gracious
operations of the other, and by this means destroy the foundation
of your own safety and comfort.</p>
<p class="indent" id="iPet.ii-p11">III. The salutation follows: <i>Grace unto
you, and peace be multiplied.</i> The blessings desired for them
are <i>grace and peace.</i> 1. <i>Grace</i>—the free favour of
God, with all its proper effects, pardoning, healing, assisting,
and saving. 2. <i>Peace.</i> All sorts of peace may be here
intended, domestic, civil, ecclesiastical peace in the church, and
spiritual peace with God, with the feeling of it in our own
consciences. 3. Here is the request or prayer, in relations to
these blessings—that they may be multiplied, which implies that
they were already possessed in some degree of these blessings, and
he wishes them the continuation, the increase, and the perfection
of them. Learn, (1.) Those who possess spiritual blessings in their
own souls earnestly desire the communication of the same to others.
The grace of God is a generous, not a selfish principle. (2.) The
best blessings we can desire for ourselves, or one for another, are
grace and peace, with the multiplication of them; therefore the
apostles so often make this their prayer in the beginning and end
of their epistles. (3.) Solid peace cannot be enjoyed where there
is no true grace; first grace, then peace. Peace without grace is
mere stupidity; but grace may be true where there is for a time no
actual peace; as Heman was distracted with terror, and Christ was
once in an agony. (4.) The increase of grace and peace, as well as
the first gift of them, is from God. Where he gives true grace he
will give more grace; and every good man earnestly desires the
improvement and multiplication of these blessings in himself and
others.</p>
</div><scripCom id="iPet.ii-p11.1" osisRef="Bible:1Pet.1.3-1Pet.1.5" parsed="|1Pet|1|3|1|5" passage="1Pe 1:3-5" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.3-1Pet.1.5">
<h4 id="iPet.ii-p11.2">Privileges of Christians. (<span class="smallcaps" id="iPet.ii-p11.3">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p12">3 Blessed <i>be</i> the God and Father of our
Lord Jesus Christ, which according to his abundant mercy hath
begotten us again unto a lively hope by the resurrection of Jesus
Christ from the dead,   4 To an inheritance incorruptible, and
undefiled, and that fadeth not away, reserved in heaven for you,
  5 Who are kept by the power of God through faith unto
salvation ready to be revealed in the last time.</p>
<p class="indent" id="iPet.ii-p13">We come now to the body of the epistle,
which begins with,</p>
<p class="indent" id="iPet.ii-p14">I. A congratulation of the dignity and
happiness of the state of these believers, brought in under the
form of a thanksgiving to God. Other epistles begin in like manner,
<scripRef id="iPet.ii-p14.1" osisRef="Bible:2Cor.1.3 Bible:Eph.1.3" parsed="|2Cor|1|3|0|0;|Eph|1|3|0|0" passage="2Co 1:3,Eph 1:3">2 Cor. i. 3; Eph. i.
3</scripRef>. Here we have,</p>
<p class="indent" id="iPet.ii-p15">1. The duty performed, which is blessing
God. A man blesses God by a just acknowledgment of his excellency
and blessedness.</p>
<p class="indent" id="iPet.ii-p16">2. The object of this blessing described by
his relation to Jesus Christ: <i>The God and Father of our Lord
Jesus Christ.</i> Here are three names of one person, denoting his
threefold office. (1.) He is <i>Lord,</i> a universal king or
sovereign. (2.) <i>Jesus,</i> a priest or Saviour. (3.)
<i>Christ,</i> a prophet, anointed with the Spirit and furnished
with all gifts necessary for the instruction, guidance, and
salvation of his church. This God, so blessed, is the God of Christ
according to his human nature, and his Father according to his
divine nature.</p>
<p class="indent" id="iPet.ii-p17">3. The reasons that oblige us to this duty
of blessing God, which are comprised in <i>his abundant mercy.</i>
All our blessings are owing to God's mercy, not to man's merit,
particularly regeneration. He <i>hath begotten us again,</i> and
this deserves our thanksgiving to God, especially if we consider
the fruit it produces in us, which is that excellent grace of hope,
and that not such a vain, dead, perishing hope as that of
worldlings and hypocrites, but a lively hope, a living, strong,
quickening, and durable hope, as that hope must needs be that has
such a solid foundation as <i>the resurrection of Jesus Christ from
the dead.</i> Learn, (1.) A good Christian's condition is never so
bad but he has great reason still to bless God. As a sinner has
always reason to mourn, notwithstanding his present prosperity, so
good people, in the midst of their manifold difficulties, have
reason still to rejoice and bless God. (2.) In our prayers and
praises we should address God as <i>the Father of our Lord Jesus
Christ;</i> it is only through him that we and our services are
accepted. (3.) The best of men owe their best blessings to the
abundant mercy of God. All the evil in the world is from man's sin,
but all the good in it is from <i>God's mercy.</i> Regeneration is
expressly ascribed to the abundant mercy of God, and so are all the
rest; we subsist entirely upon divine mercy. Of the nature of
regeneration, see on <scripRef id="iPet.ii-p17.1" osisRef="Bible:John.3.3" parsed="|John|3|3|0|0" passage="Joh 3:3">John iii.
3</scripRef>. (4.) Regeneration produces a lively hope of eternal
life. Every unconverted person is a hopeless creature; whatever he
pretends to of that kind is all confidence and presumption. The
right Christian hope is what a man is begotten again unto by the
Spirit of God; it is not from nature, but free grace. Those who are
begotten to a new and spiritual life are begotten to a new and
spiritual hope. (5.) The hope of a Christian has this excellency,
it is a living hope. The hope of eternal life in a true Christian
is a hope that keeps him alive, quickens him, supports him, and
conducts him to heaven. Hope invigorates and spirits up the soul to
action, to patience, to fortitude, and perseverance to the end. The
delusive hopes of the unregenerate are vain and perishing; the
hypocrite and his hope expire and die both together, <scripRef id="iPet.ii-p17.2" osisRef="Bible:Job.27.8" parsed="|Job|27|8|0|0" passage="Job 27:8">Job xxvii. 8</scripRef>. (6.) <i>The
resurrection of Jesus Christ from the dead</i> is the ground or
foundation of a Christian's hope. The resurrection of Christ is the
act of the Father as a Judge, of the Son as a conqueror. His
resurrection demonstrates that the Father accepts his death in full
discharge for our ransom, that he is victorious over death, the
grave, and all our spiritual enemies; and it is also an assurance
of our own resurrection. There being an inseparable union between
Christ and his flock, they rise by virtue of his resurrection as a
head, rather than by virtue of his power as a Judge. <i>We have
risen with Christ,</i> <scripRef id="iPet.ii-p17.3" osisRef="Bible:Col.3.1" parsed="|Col|3|1|0|0" passage="Col 3:1">Col. iii.
1</scripRef>. From all this taken together, Christians have two
firm and solid foundations whereon to build their hope of eternal
life.</p>
<p class="indent" id="iPet.ii-p18">II. Having congratulated these people on
their new birth, and the hope of everlasting life, the apostle goes
on to describe that life under the notion of <i>an inheritance,</i>
a most proper way of speaking to these people; for they were poor
and persecuted, perhaps turned out of their inheritances to which
they were born; to allay this grievance, he tells them they were
new-born to a new inheritance, infinitely better than what they had
lost. Besides, they were most of them Jews, and so had a great
affection to the land of Canaan, as the land of their inheritance,
settled upon them by God himself; and to be driven out from abiding
in the inheritance of the Lord was looked upon as a sore judgment,
<scripRef id="iPet.ii-p18.1" osisRef="Bible:1Sam.26.19" parsed="|1Sam|26|19|0|0" passage="1Sa 26:19">1 Sam. xxvi. 19</scripRef>. To
comfort them under this they are put in mind of a noble inheritance
reserved in heaven for them, such a one that the land of Canaan was
but a mere shadow in comparison with it. Here note,</p>
<p class="indent" id="iPet.ii-p19">1. Heaven is the undoubted inheritance of
all the children of God; all that are born again are born to an
inheritance, as a man makes his child his heir; the apostle argues,
<i>If children, then heirs,</i> <scripRef id="iPet.ii-p19.1" osisRef="Bible:Rom.8.17" parsed="|Rom|8|17|0|0" passage="Ro 8:17">Rom.
viii. 17</scripRef>. God giveth his gifts unto all, but the
inheritance to none but his children; those that are his sons and
daughters by regeneration and adoption receive the promise of
eternal inheritance, <scripRef id="iPet.ii-p19.2" osisRef="Bible:Heb.9.15" parsed="|Heb|9|15|0|0" passage="Heb 9:15">Heb. ix.
15</scripRef>. This inheritance is not our purchase, but our
Father's gift; not wages that we merit, but the effect of grace,
which first makes us children and then settles this inheritance
upon us by a firm unalterable covenant.</p>
<p class="indent" id="iPet.ii-p20">2. The incomparable excellencies of this
inheritance, which are four:—(1.) It is incorruptible, in which
respect it is like its Maker, who is called the <i>incorruptible
God,</i> <scripRef id="iPet.ii-p20.1" osisRef="Bible:Rom.1.23" parsed="|Rom|1|23|0|0" passage="Ro 1:23">Rom. i. 23</scripRef>. All
corruption is a change from better to worse, but heaven is without
change and without end; the house is eternal in the heavens, and
the possessors must subsist for ever, <i>for their corruptible must
put on incorruption,</i> <scripRef id="iPet.ii-p20.2" osisRef="Bible:1Cor.15.53" parsed="|1Cor|15|53|0|0" passage="1Co 15:53">1 Cor. xv.
53</scripRef>. (2.) This inheritance is undefiled, like the great
high priest that is now in possession of it, who is <i>holy,
harmless, and undefiled,</i> <scripRef id="iPet.ii-p20.3" osisRef="Bible:Heb.7.26" parsed="|Heb|7|26|0|0" passage="Heb 7:26">Heb. vii.
26</scripRef>. Sin and misery, the two grand defilements that spoil
this world, and mar its beauty, have no place there. (3.) It fadeth
not away, but always retains its vigour and beauty, and remains
immarcescible, ever entertaining and pleasing the saints who
possess it, without the least weariness or distaste. (4.)
"<i>Reserved in heaven for you,</i>" which expression teaches us,
[1.] That it is a glorious inheritance, for it is in heaven, and
all that is there is glorious, <scripRef id="iPet.ii-p20.4" osisRef="Bible:Eph.1.18" parsed="|Eph|1|18|0|0" passage="Eph 1:18">Eph. i.
18</scripRef>. [2.] It is certain, a reversion in another world,
safely kept and preserved till we come to the possession of it.
[3.] The persons for whom it is reserved are described, not by
their names, but by their character: <i>for you,</i> or us, or
every one that is <i>begotten again to a lively hope.</i> This
inheritance is preserved for them, and none but them; all the rest
will be shut out for ever.</p>
<p class="indent" id="iPet.ii-p21">III. This inheritance being described as
future, and distant both in time and place, the apostle supposes
some doubt or uneasiness yet to remain upon the minds of these
people, whether they might not possibly fall short by the way.
"Though the happiness be safe in heaven, yet we are still upon
earth, liable to abundance of temptations, miseries, and
infirmities. Are we in such a safe state that we shall certainly
come thither?" To this he answers that they should be safely
guarded and conducted thither; they should be kept and preserved
from all such destructive temptations and injuries as would prevent
their safe arrival at eternal life. The heir to an earthly estate
has no assurance that he shall live to enjoy it, but the heirs of
heaven shall certainly be conducted safely to the possession of it.
The blessing here promised is preservation: You <i>are kept;</i>
the author of it is <i>God;</i> the means in us made use of for
that end are our own <i>faith</i> and care; the end to which we are
preserved is <i>salvation;</i> and the time when we shall see the
safe end and issue of all is <i>the last time.</i> Note, 1. Such is
the tender care of God over his people that he not only gives them
grace, but preserves them unto glory. Their being kept implies both
danger and deliverance; they may be attacked, but shall not be
overcome. 2. The preservation of the regenerate to eternal life is
the effect of God's power. The greatness of the work, the number of
enemies, and our own infirmities, are such that no power but what
is almighty can preserve the soul through all unto salvation;
therefore the scripture often represents man's salvation as the
effect of divine power, <scripRef id="iPet.ii-p21.1" osisRef="Bible:2Cor.12.9 Bible:Rom.14.4" parsed="|2Cor|12|9|0|0;|Rom|14|4|0|0" passage="2Co 12:9,Ro 14:4">2 Cor.
xii. 9; Rom. xiv. 4</scripRef>. 3. Preservation by God's power does
not supersede man's endeavour and care for his own salvation; here
are God's power and man's faith, which implies an earnest desire of
salvation, a reliance upon Christ according to his invitations and
promises, a vigilant care to do every thing pleasing to God and
avoid whatever is offensive, an abhorrence of temptations, a
<i>respect to the recompence of reward,</i> and persevering
diligence in prayer. By such a patient, operating, conquering
faith, we are kept under the assistance of divine grace, unto
salvation; faith is a sovereign preservative of the soul through a
state of grace unto a state of glory. 4. This salvation is <i>ready
to be revealed in the last time.</i> Here are three things asserted
about the salvation of the saints:—(1.) That it is now prepared,
and made ready, and reserved in heaven for them. (2.) Though it be
made ready now, yet it is in a great measure hidden and unrevealed
at present, not only to the ignorant, blind world, that never
enquire after it, but even to the heirs of salvation themselves.
<i>It does not yet appear what we shall be,</i> <scripRef id="iPet.ii-p21.2" osisRef="Bible:1John.3.2" parsed="|1John|3|2|0|0" passage="1Jo 3:2">1 John iii. 2</scripRef>. (3.) That it shall be fully and
completely <i>revealed in the last time,</i> or at the last day of
judgment. <i>Life and immortality are now brought to light by the
gospel,</i> but this life will be revealed more gloriously at
death, when the soul shall be admitted into the presence of Christ,
and behold his glory; and even beyond this there will be a further
and a final revelation of the amplitude and transcendency of the
saints' felicity at the last day, when their bodies shall be raised
and re-united to their souls, and judgment shall pass upon angels
and men, and Christ shall publicly honour and applaud his servants
in the face of all the world.</p>
</div><scripCom id="iPet.ii-p21.3" osisRef="Bible:1Pet.1.6-1Pet.1.9" parsed="|1Pet|1|6|1|9" passage="1Pe 1:6-9" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.6-1Pet.1.9">
<h4 id="iPet.ii-p21.4">Privileges of Christians. (<span class="smallcaps" id="iPet.ii-p21.5">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p22">6 Wherein ye greatly rejoice, though now for a
season, if need be, ye are in heaviness through manifold
temptations:   7 That the trial of your faith, being much more
precious than of gold that perisheth, though it be tried with fire,
might be found unto praise and honour and glory at the appearing of
Jesus Christ:   8 Whom having not seen, ye love; in whom,
though now ye see <i>him</i> not, yet believing, ye rejoice with
joy unspeakable and full of glory:   9 Receiving the end of
your faith, <i>even</i> the salvation of <i>your</i> souls.</p>
<p class="indent" id="iPet.ii-p23">The first word, <i>wherein,</i> refers to
the apostle's foregoing discourse about the excellency of their
present state, and their grand expectations for the future. "In
this condition <i>you greatly rejoice, though now for a season,</i>
or a little while, <i>if need be, you are made sorrowful through
manifold temptations,</i>" <scripRef id="iPet.ii-p23.1" osisRef="Bible:1Pet.1.6" parsed="|1Pet|1|6|0|0" passage="1Pe 1:6"><i>v.</i>
6</scripRef>.</p>
<p class="indent" id="iPet.ii-p24">I. The apostle grants they were in great
affliction, and propounds several things in mitigation of their
sorrows. 1. Every sound Christian has always something wherein he
may greatly rejoice. Great rejoicing contains more than an inward
placid serenity of mind or sensation of comfort; it will show
itself in the countenance and conduct, but especially in praise and
gratitude. 2. The chief joy of a good Christian arises from things
spiritual and heavenly, from his relation to God and to heaven. In
these every sound Christian greatly rejoices; his joy arises from
his treasure, which consists of matters of great value, and the
title to them is sure. 3. The best Christians, those who have
reason greatly to rejoice, may yet be in great heaviness through
manifold temptations. All sorts of adversities are temptations, or
trials of faith, patience, and constancy. These seldom go singly,
but are manifold, and come from different quarters, the effect of
all which is great heaviness. As men, we are subject to sorrows,
personal and domestic. As Christians, our duty to God obliges us to
frequent sorrow: and our compassion towards the miserable, the
dishonour done to God, the calamities of his church, and the
destruction of mankind, from their own folly and from divine
vengeance, raise, in a generous and pious mind, almost continual
sorrow. <i>I have great heaviness and continual sorrow in my
heart,</i> <scripRef id="iPet.ii-p24.1" osisRef="Bible:Rom.9.2" parsed="|Rom|9|2|0|0" passage="Ro 9:2">Rom. ix. 2</scripRef>. 4. The
afflictions and sorrows of good people are but for a little while,
they are but for a season; though they may be smart, they are but
short. Life itself is but for a little while, and the sorrows of it
cannot survive it; the shortness of any affliction does much abate
the heaviness of it. 5. Great heaviness is often necessary to a
Christian's good: <i>If need be, you are in heaviness.</i> God does
not afflict his people willingly, but acts with judgment, in
proportion to our needs. There is a conveniency and fitness, nay,
an absolute necessity in the case, for so the expression signifies:
<i>it must be;</i> therefore no man should be <i>moved by these
afflictions. For yourselves know that we are appointed
thereunto,</i> <scripRef id="iPet.ii-p24.2" osisRef="Bible:1Thess.3.3" parsed="|1Thess|3|3|0|0" passage="1Th 3:3">1 Thess. iii.
3</scripRef>. These troubles, that lie heavy, never come upon us
but when we have need, and never stay any longer than needs
must.</p>
<p class="indent" id="iPet.ii-p25">II. He expresses the end of their
afflictions and the ground of their joy under them, <scripRef id="iPet.ii-p25.1" osisRef="Bible:1Pet.1.7" parsed="|1Pet|1|7|0|0" passage="1Pe 1:7"><i>v.</i> 7</scripRef>. The end of good people's
afflictions is <i>the trial of their faith.</i> As to the nature of
this trial, it is <i>much more precious than of gold that
perisheth, though it be tried with fire.</i> The effect of the
trial is this, it will <i>be found unto praise, honour, and glory
at the appearing of Jesus Christ.</i> Note, 1. The afflictions of
serious Christians are designed for the trial of their faith. God's
design in afflicting his people is their probation, not their
destruction; their advantage, not their ruin: a <i>trial,</i> as
the word signifies, is an experiment or search made upon a man, by
some affliction, to prove the value and strength of his faith. This
trial is made upon faith principally, rather than any other grace,
because the trial of this is, in effect, the trial of all that is
good in us. Our Christianity depends upon our faith; if this be
wanting, there is nothing else that is spiritually good in us.
Christ prays for this apostle, <i>that his faith might not
fail;</i> if that be supported, all the rest will stand firm; the
faith of good people is tried, that they themselves may have the
comfort of it, God the glory of it, and others the benefit of it.
2. A tried faith is much more precious than tried gold. Here is a
double comparison of faith and gold, and the trial of the one with
the trial of the other. Gold is the most valuable, pure, useful,
and durable, of all the metals; so is faith among the Christian
virtues; it lasts till it brings the soul to heaven, and then it
issues in the glorious fruition of God for ever. The trial of faith
is much more precious than the trial of gold; in both there is a
purification, a separation of the dross, and a discovery of the
soundness and goodness of the things. Gold does not increase and
multiply by trial in the fire, it rather grows less; but
<i>faith</i> is established, improved, and multiplied, by the
oppositions and afflictions that it meets with. <i>Gold</i> must
perish at last—<i>gold that perisheth;</i> but <i>faith</i> never
will. <i>I have prayed for thee, that thy faith fail not,</i>
<scripRef id="iPet.ii-p25.2" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke xxii. 32</scripRef>. The trial of
faith will be found to praise, and honour, and glory. Honour is
properly that esteem and value which one has with another, and so
God and man will honour the saints. Praise is the expression or
declaration of that esteem; so Christ will commend his people in
the great day, <i>Come, you blessed of my Father,</i> &amp;c. Glory
is that lustre wherewith a person, so honoured and praised, shines
in heaven. <i>Glory, honour, and peace, to every man that worketh
good,</i> <scripRef id="iPet.ii-p25.3" osisRef="Bible:Rom.2.10" parsed="|Rom|2|10|0|0" passage="Ro 2:10">Rom. ii. 10</scripRef>. If a
tried faith be found to praise, honour, and glory, let this
recommend faith to you, as much more precious than gold, though it
be assaulted and tried by afflictions. If you make your estimate
either from present use or the final event of both, this will be
found true, however the world may take it for an incredible
paradox. 4. Jesus Christ will appear again in glory, and, when he
does so, the saints will appear with him, and their graces will
appear illustrious; and the more they have been tried the more
bright they will then appear. The trial will soon be over, but the
glory, honour, and praise will last to eternity. This should
reconcile you to your present afflictions: <i>they work for you a
far more exceeding and eternal weight of glory.</i></p>
<p class="indent" id="iPet.ii-p26">III. He particularly commends the faith of
these primitive Christians upon two accounts:—</p>
<p class="indent" id="iPet.ii-p27">1. The excellency of its object, the unseen
Jesus. The apostle had seen our Lord in the flesh, but these
dispersed Jews never did, and yet they believed in him, <scripRef id="iPet.ii-p27.1" osisRef="Bible:1Pet.1.8" parsed="|1Pet|1|8|0|0" passage="1Pe 1:8"><i>v.</i> 8</scripRef>. It is one thing to
believe God, or Christ (so the devils believe), and another thing
to believe in him, which denotes subjection, reliance, and
expectation of all promised good from him.</p>
<p class="indent" id="iPet.ii-p28">2. On account of two notable productions or
effects of their faith, <i>love</i> and <i>joy,</i> and this joy so
great as to be above description: <i>You rejoice with joy
unspeakable, and full of glory.</i> Learn,</p>
<p class="indent" id="iPet.ii-p29">(1.) The faith of a Christian is properly
conversant about things revealed, but not seen. Sense converses
with things sensible and present; reason is a higher guide, which
by sure deductions can infer the operation of causes, and the
certainty of events; but faith ascends further still, and assures
us of abundance of particulars that sense and reason could never
have found out, upon the credit of revelation; it is <i>the
evidence of things not seen.</i></p>
<p class="indent" id="iPet.ii-p30">(2.) True faith is never alone, but
produces a strong love to Jesus Christ. True Christians have a
sincere love to Jesus, because they believe in him. This love
discovers itself in the highest esteem for him, affectionate
desires after him, willingness to be dissolved to be with him,
delightful thoughts, cheerful services and sufferings, &amp;c.</p>
<p class="indent" id="iPet.ii-p31">(3.) Where there are true faith and love to
Christ there is, or may be, <i>joy unspeakable and full of
glory.</i> This joy is inexpressible, it cannot be described by
words; the best discovery is by an experimental taste of it; it is
<i>full of glory,</i> full of heaven. There is much of heaven and
the future glory in the present joys of improved Christians; their
faith removes the causes of sorrow, and affords the best reasons
for joy. Though good people sometimes walk in darkness, it is often
owing to their own mistakes and ignorance, or to a fearful or
melancholy disposition, or to some late sinful conduct, or perhaps
to some sad occurrence of providence, that sinks their comfort for
the present, yet they have reason to rejoice in the Lord, and joy
in the God of their salvation, <scripRef id="iPet.ii-p31.1" osisRef="Bible:Heb.3.18" parsed="|Heb|3|18|0|0" passage="Heb 3:18">Heb.
iii. 18</scripRef>. Well might these primitive Christians rejoice
with the joy unspeakable, since they were every day <i>receiving
the end of their faith, the salvation of their souls,</i> <scripRef id="iPet.ii-p31.2" osisRef="Bible:1Pet.1.9" parsed="|1Pet|1|9|0|0" passage="1Pe 1:9"><i>v.</i> 9</scripRef>. Note, [1.] The blessing
they were receiving: <i>The salvation of their souls</i> (the more
noble part being put for the whole man), which salvation is here
called <i>the end of their faith,</i> the end wherein faith
terminates: faith helps to save the soul, then it has done its
work, and ceases for ever. [2.] He speaks of the present time: You
are now actually <i>receiving the end of your faith,</i> &amp;c.
[3.] The word used alludes to the games at which the conqueror
received or bore away from the judge of the contest a crown or
reward, which he carried about in triumph; so the salvation of the
soul was the prize these Christians sought for, the crown they
laboured for, the end they aimed at, which came nearer and more
within their reach every day. Learn, <i>First,</i> Every faithful
Christian is daily receiving the salvation of his soul; salvation
is one permanent thing, begun in this life, not interrupted by
death, and continued to all eternity. These believers had the
beginnings of heaven in the possession of holiness and a heavenly
mind, in their duties and communion with God, in the earnest of the
inheritance, and the witness of the divine Spirit. This was
properly urged to these distressed people; they were on the losing
side in the world, but the apostle puts them in the mind of what
they were receiving; if they lost an inferior good, they were all
the while receiving the salvation of their souls. <i>Secondly,</i>
It is lawful for a Christian to make the salvation of his soul his
end; the glory of God and our own felicity are so connected that if
we regularly seek the one we must attain the other.</p>
</div><scripCom id="iPet.ii-p31.3" osisRef="Bible:1Pet.1.10-1Pet.1.12" parsed="|1Pet|1|10|1|12" passage="1Pe 1:10-12" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.10-1Pet.1.12">
<h4 id="iPet.ii-p31.4">Privileges of Christians. (<span class="smallcaps" id="iPet.ii-p31.5">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p32">10 Of which salvation the prophets have enquired
and searched diligently, who prophesied of the grace <i>that should
come</i> unto you:   11 Searching what, or what manner of time
the Spirit of Christ which was in them did signify, when it
testified beforehand the sufferings of Christ, and the glory that
should follow.   12 Unto whom it was revealed, that not unto
themselves, but unto us they did minister the things, which are now
reported unto you by them that have preached the gospel unto you
with the Holy Ghost sent down from heaven; which things the angels
desire to look into.</p>
<p class="indent" id="iPet.ii-p33">The apostle having described the persons to
whom he wrote, and declared to them the excellent advantages they
were under, goes on to show them what warrant he had for what he
had delivered; and because they were Jews, and had a profound
veneration for the Old Testament, he produces the authority of the
prophets to convince them that the doctrine of salvation by faith
in Jesus Christ was no new doctrine, but the same which the old
prophets did enquire and search diligently into. Note,</p>
<p class="indent" id="iPet.ii-p34">I. Who made this diligent search—<i>the
prophets,</i> who were persons inspired by God either to do or to
say things extraordinary, above the reach of their own studies and
abilities, as foretelling things to come, and revealing the will of
God, by the direction of the Holy Spirit.</p>
<p class="indent" id="iPet.ii-p35">II. The object of their search, which was
<i>salvation,</i> and <i>the grace of God which should come unto
you;</i> the general salvation of men of all nations by Jesus
Christ, and more especially the salvation afforded to the Jews,
<i>the grace that should come to them</i> from him who was <i>not
sent but to the lost sheep of the house of Israel.</i> They foresaw
glorious times of light, grace, and comfort, coming upon the
church, which made the prophets and righteous men desire to see and
hear the things which came to pass in the days of the gospel.</p>
<p class="indent" id="iPet.ii-p36">III. The manner of their enquiry: they
<i>enquired and searched diligently.</i> The words are strong and
emphatic, alluding to miners, who dig to the bottom, and break
through not only the earth, but the rock, to come to the ore; so
these holy prophets had an earnest desire to know, and were
proportionably diligent in their enquiries after the grace of God,
which was to be revealed in the days of the Messiah: their being
inspired did not make their industrious search needless; for,
notwithstanding their extraordinary assistance from God, they were
obliged to make use of all the ordinary methods of improvement in
wisdom and knowledge. Daniel was a man greatly beloved and
inspired, yet he understood by books and study the computations of
time, <scripRef id="iPet.ii-p36.1" osisRef="Bible:Dan.9.2" parsed="|Dan|9|2|0|0" passage="Da 9:2"><i>ch.</i> ix. 2</scripRef>. Even
their own revelation required their study, meditation, and prayer;
for many prophecies had a double meaning: in their first intention
they aimed at some person or event near at hand, but their ultimate
design was to describe the person, sufferings, or kingdom of
Christ. Observe, 1. The doctrine of man's salvation by Jesus Christ
has been the study and admiration of the greatest and wisest of
men; the nobleness of the subject, and their own concern in it,
have engaged them, with most accurate attention and seriousness to
search into it. 2. A good man is much affected and pleased with the
grace and mercy of God to others, as well as to himself. <i>The
prophets</i> were highly delighted with the prospects of mercy to
be shown both to Jews and Gentiles at the coming of Christ. 3.
Those who would be acquainted with this great salvation, and the
grace that shines therein, must enquire and search diligently into
it: if it was necessary for an inspired prophet to do so, much more
for persons so weak and injudicious as we are. 4. The grace that
came by the gospel excels all that was before it; the gospel
dispensation is more glorious, evident, intelligible, extensive,
and effectual, than any dispensation that ever did precede it.</p>
<p class="indent" id="iPet.ii-p37">IV. The particular matters which the
ancient prophets chiefly searched into, which are expressed in
<scripRef id="iPet.ii-p37.1" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11"><i>v.</i> 11</scripRef>. Jesus Christ
was the main subject of their studies; and, in relation to him,
they were most inquisitive into,</p>
<p class="indent" id="iPet.ii-p38">1. His humiliation and death, and the
glorious consequences of it: <i>The sufferings of Christ, and the
glories that should follow.</i> This enquiry would lead them into a
view of the whole gospel, the sum whereof is this, <i>that Christ
Jesus was delivered for our offences and raised again for our
justification.</i></p>
<p class="indent" id="iPet.ii-p39">2. The time, and the manner of the times,
wherein the Messiah was to appear. Undoubtedly these holy prophets
earnestly desired to see the days of the Son of man; and therefore,
next to the thing itself, their minds were set upon the time of its
accomplishment, so far as the Spirit of Christ, which was in them,
had signified any thing towards that purpose. The nature of the
times was also under their strict consideration, whether they would
be quiet or troublesome times, times of peace or times of war.
Learn, (1.) Jesus Christ had a being before his incarnation; for
his Spirit did then exist in the prophets, and therefore he whose
that Spirit then was must be in being also. (2.) The doctrine of
the Trinity was not wholly unknown to the faithful in the Old
Testament. The prophets knew that they were inspired by a Spirit
that was in them; this Spirit they knew to be the Spirit of Christ,
and consequently distinct from Christ himself: here is a plurality
of persons, and from other parts of the Old Testament a Trinity may
be collected. (3.) The works here ascribed to the Holy Ghost prove
him to be God. He <i>did signify,</i> discover, and manifest to the
prophets, many hundred years <i>beforehand, the sufferings of
Christ,</i> with a multitude of particular circumstances attending
them; and he did also <i>testify,</i> or give proof and evidence
beforehand, of the certainty of that event, by inspiring the
prophets to reveal it, to work miracles in confirmation of it, and
by enabling the faithful to believe it. These works prove the
Spirit of Christ to be God, since he is possessed of almighty power
and infinite knowledge. (4.) From the example of Christ Jesus learn
to expect a time of services and sufferings before you are received
to glory. It was so with him, and <i>the disciple is not above his
Lord.</i> The suffering time is but short, but the glory is
everlasting; let the suffering season be ever so sharp and severe,
it shall not hinder, but <i>work for us a far more exceeding and
eternal weight of glory.</i></p>
<p class="indent" id="iPet.ii-p40">V. The success with which their enquiries
were crowned. Their holy endeavours to inform themselves were not
slighted, for God gave them a satisfactory revelation to quiet and
comfort their minds. They were informed that these things should
not come to pass in their time, but yet all was firm and certain,
and should come to pass in the times of the apostles: <i>Not unto
themselves, but to us;</i> and we must report them, under the
infallible direction of the Holy Ghost, to all the world. <i>Which
things the angels,</i> &amp;c.</p>
<p class="indent" id="iPet.ii-p41">You have here three sorts of students, or
enquirers into the great affair of man's salvation by Jesus
Christ:—1. <i>The prophets,</i> who <i>searched diligently</i>
into it. 2. The apostles, who consulted all the prophecies, and
were witnesses of the accomplishment of them, and so reported what
they knew to others in the preaching of the gospel. 3. The angels,
who most attentively pry into these matters. Learn, (1.) A diligent
endeavour after the knowledge of Christ and our duty will certainly
be answered with good success. The prophets are answered with a
revelation. Daniel studies, and receives information: the Bereans
search the scriptures, and are confirmed. (2.) The holiest and best
of men sometimes have their lawful and pious requests denied. It
was both lawful and pious for these prophets to desire to know more
than they were permitted to know about the time of the appearance
of Christ in the world, but they were denied. It is lawful and
pious for good parents to pray for their wicked children, for the
poor to pray against poverty, for a good man to pray against death;
yet, in these honest requests, they often are denied. God is
pleased to answer our necessities rather than our requests. (3.) It
is the honour and practice of a Christian to be useful to others,
in many cases, rather than to himself. The prophets ministered to
others, not unto themselves. <i>None of us liveth to himself,</i>
<scripRef id="iPet.ii-p41.1" osisRef="Bible:Rom.14.7" parsed="|Rom|14|7|0|0" passage="Ro 14:7">Rom. xiv. 7</scripRef>. Nothing is more
contrary to man's nature nor to Christian principles than for a man
to make himself his own end, and live to himself. (4.) The
revelations of God to his church, though gradual, and given by
parcels, are all perfectly consistent; the doctrine of the prophets
and that of the apostles exactly agree, as coming from the same
Spirit of God. (5.) The efficacy of the evangelical ministry
depends upon the Holy Ghost sent down from heaven. The gospel is
the ministration of the Spirit; the success of it depends upon his
operation and blessing. (6.) The mysteries of the gospel, and the
methods of man's salvation, are so glorious that the blessed angels
earnestly desire to look into them; they are curious, accurate, and
industrious in prying into them; they consider the whole scheme of
man's redemption with deep attention and admiration, particularly
the points the apostle had been discoursing of: <i>Which things the
angels desire to</i> stoop down and <i>look into,</i> as <i>the
cherubim</i> did continually <i>towards the mercy-seat.</i></p>
</div><scripCom id="iPet.ii-p41.2" osisRef="Bible:1Pet.1.13-1Pet.1.23" parsed="|1Pet|1|13|1|23" passage="1Pe 1:13-23" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.13-1Pet.1.23">
<h4 id="iPet.ii-p41.3">Sobriety and Holiness; Exhortation to
Brotherly Love. (<span class="smallcaps" id="iPet.ii-p41.4">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p42">13 Wherefore gird up the loins of your mind, be
sober, and hope to the end for the grace that is to be brought unto
you at the revelation of Jesus Christ;   14 As obedient
children, not fashioning yourselves according to the former lusts
in your ignorance:   15 But as he which hath called you is
holy, so be ye holy in all manner of conversation;   16
Because it is written, Be ye holy; for I am holy.   17 And if
ye call on the Father, who without respect of persons judgeth
according to every man's work, pass the time of your sojourning
<i>here</i> in fear:   18 Forasmuch as ye know that ye were
not redeemed with corruptible things, <i>as</i> silver and gold,
from your vain conversation <i>received</i> by tradition from your
fathers;   19 But with the precious blood of Christ, as of a
lamb without blemish and without spot:   20 Who verily was
foreordained before the foundation of the world, but was manifest
in these last times for you,   21 Who by him do believe in
God, that raised him up from the dead, and gave him glory; that
your faith and hope might be in God.   22 Seeing ye have
purified your souls in obeying the truth through the Spirit unto
unfeigned love of the brethren, <i>see that ye</i> love one another
with a pure heart fervently:   23 Being born again, not of
corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth for ever.</p>
<p class="indent" id="iPet.ii-p43">Here the apostle begins his exhortations to
those whose glorious state he had before described, thereby
instructing us that Christianity is a doctrine according to
godliness, designed to make us not only wiser, but better.</p>
<p class="indent" id="iPet.ii-p44">I. He exhorts them to sobriety and
holiness.</p>
<p class="indent" id="iPet.ii-p45">1. <i>Wherefore gird up the loins of your
mind,</i> &amp;c., <scripRef id="iPet.ii-p45.1" osisRef="Bible:1Pet.1.13" parsed="|1Pet|1|13|0|0" passage="1Pe 1:13"><i>v.</i>
13</scripRef>. As if he had said, "<i>Wherefore,</i> since you are
so honoured and distinguished, as above, <i>Gird up the loins of
your mind.</i> You have a journey to go, a race to run, a warfare
to accomplish, and a great work to do; as the traveller, the racer,
the warrior, and the labourer, gather in, and gird up, their long
and loose garments, that they may be more ready, prompt, and
expeditious in their business, so do you by your minds, your inner
man, and affections seated there: <i>gird them,</i> gather them in,
let them not hang loose and neglected about you; restrain their
extravagances, and let the loins or strength and vigour of your
minds be exerted in your duty; disengage yourselves from all that
would hinder you, and go on resolutely in your obedience. <i>Be
sober,</i> be vigilant against all your spiritual dangers and
enemies, and be temperate and modest in eating, drinking, apparel,
recreation, business, and in the whole of your behaviour. Be
sober-mined also in opinion, as well as in practice, and humble in
your judgment of yourselves." <i>And hope to the end, for the grace
that is to be brought to you at the revelation of Jesus Christ.</i>
Some refer this to the last judgment, as if the apostle directed
their hope to the final revelation of Jesus Christ; but it seems
more natural to take it, as it might be rendered, "<i>Hope
perfectly,</i> or <i>thoroughly, for the grace that is brought to
you</i> in or by <i>the revelation of Jesus Christ;</i> that is, by
the gospel, <i>which brings life and immortality to light.</i> Hope
perfectly, trust without doubting to that grace which is now
offered to you by the gospel." Learn, (1.) The main work of a
Christian lies in the right management of his heart and mind; the
apostle's first direction is to gird up the loins of the mind. (2.)
The best Christians have need to be exhorted to sobriety. These
excellent Christians are put in mind of it; it is required of a
bishop (<scripRef id="iPet.ii-p45.2" osisRef="Bible:1Tim.3.2" parsed="|1Tim|3|2|0|0" passage="1Ti 3:2">1 Tim. iii. 2</scripRef>), of
aged men (<scripRef id="iPet.ii-p45.3" osisRef="Bible:Titus.2.2" parsed="|Titus|2|2|0|0" passage="Tit 2:2">Tit. ii. 2</scripRef>), the
young women are to be taught it, and the young men are directed to
be sober-minded, <scripRef id="iPet.ii-p45.4" osisRef="Bible:Titus.2.4 Bible:Titus.2.6" parsed="|Titus|2|4|0|0;|Titus|2|6|0|0" passage="Tit 2:4,6">Tit. ii. 4,
6</scripRef>. (3.) A Christian's work is not over as soon as he has
got into a state of grace; he must still hope and strive for more
grace. When he has entered the strait gate, he must still walk in
the narrow way, and gird up the loins of his mind for that purpose.
(4.) A strong and perfect trust in God's grace is very consistent
with our best endeavours in our duty; we must hope perfectly, and
yet gird up our loins, and address ourselves vigorously to the work
we have to do, encouraging ourselves from the grace of Jesus
Christ.</p>
<p class="indent" id="iPet.ii-p46">2. <i>As obedient children,</i> &amp;c.,
<scripRef id="iPet.ii-p46.1" osisRef="Bible:1Pet.1.14" parsed="|1Pet|1|14|0|0" passage="1Pe 1:14"><i>v.</i> 14</scripRef>. These words
may be taken as a rule of holy living, which is both positive—"You
ought to live <i>as obedient children,</i> as those whom God hath
adopted into his family, and regenerated by his grace;" and
negative—"You must <i>not fashion yourselves according to the
former lusts, in your ignorance.</i>" Or the words may be taken as
an argument to press them to holiness from the consideration of
what they now are, children of obedience, and what they were when
they lived in lust and ignorance. Learn, (1.) The children of God
ought to prove themselves to be such by their obedience to God, by
their present, constant, universal obedience. (2.) The best of
God's children have had their times of lust and ignorance; the time
has been when the whole scheme of their lives, their way and
fashion, was to accommodate and gratify their unlawful desires and
vicious appetites, being grossly ignorant of God and themselves, of
Christ and the gospel. (3.) Persons, when converted, differ
exceedingly from what they were formerly. They are people of
another fashion and manner from what they were before; their inward
frame, behaviour, speech, and conversation, are much altered from
what they were in times past. (4.) The lusts and extravagances of
sinners are both the fruits and the signs of their ignorance.</p>
<p class="indent" id="iPet.ii-p47">3. <i>But as he who hath called you,</i>
&amp;c., <scripRef id="iPet.ii-p47.1" osisRef="Bible:1Pet.1.15-1Pet.1.16" parsed="|1Pet|1|15|1|16" passage="1Pe 1:15,16"><i>v.</i> 15,
16</scripRef>. Here is a noble rule enforced by strong arguments:
<i>Be you holy in all manner of conversation.</i> Who is sufficient
for this? And yet it is required in strong terms, and enforced by
three reasons, taken from the grace of God in calling us,—from his
command, <i>it is written,</i>—and from his example. <i>Be you
holy, for I am holy.</i> Learn, (1.) The grace of God in calling a
sinner is a powerful engagement to holiness. It is a great favour
to be called effectually by divine grace out of a state of sin and
misery into the possession of all the blessings of the new
covenant; and great favours are strong obligations; they enable as
well as oblige to be holy. (2.) Complete holiness is the desire and
duty of every Christian. Here is a two-fold rule of holiness: [1.]
It must, for the extent of it, be universal. We must <i>be
holy,</i> and be so <i>in all manner of conversation;</i> in all
civil and religious affairs, in every condition, prosperous or
reverse; towards all people, friends and enemies; in all our
intercourse and business still we must be holy. [2.] For the
pattern of it. We must <i>be holy, as God is holy:</i> we must
imitate him, though we can never equal him. He is perfectly,
unchangeably, and eternally holy; and we should aspire after such a
state. The consideration of the holiness of God should oblige as to
the highest degree of holiness we can attain unto. (3.) The written
word of God is the surest rule of a Christian's life, and by this
rule we are commanded to be holy every way. (4.) The Old-Testament
commands are to be studied and obeyed in the times of the New
Testament; the apostle, by virtue of a command delivered several
times by Moses, requires holiness in all Christians.</p>
<p class="indent" id="iPet.ii-p48">4. <i>If you call on the Father,</i>
&amp;c., <scripRef id="iPet.ii-p48.1" osisRef="Bible:1Pet.1.17" parsed="|1Pet|1|17|0|0" passage="1Pe 1:17"><i>v.</i> 17</scripRef>. The
apostle does not there express any doubt at all whether these
Christians would call upon their heavenly Father, but supposes they
would certainly do it, and from this argues with them to <i>pass
the time of their sojourning here in fear:</i> "If you own the
great God as a Father and a Judge, you ought to live the time of
your sojourning here in his fear." Learn, (1.) All good Christians
look upon themselves in this world as pilgrims and strangers, as
strangers in a distant country, passing to another, to which they
properly belong, <scripRef id="iPet.ii-p48.2" osisRef="Bible:Ps.39.12 Bible:Heb.11.13" parsed="|Ps|39|12|0|0;|Heb|11|13|0|0" passage="Ps 39:12,Heb 11:13">Ps. xxxix.
12; Heb. xi. 13</scripRef>. (2.) The whole time of our sojourning
here is to be passed in the fear of God. (3.) The consideration of
God as a Judge is not improper for those who can truly call him
Father. Holy confidence in God as a Father, an awful fear of him as
a Judge, are very consistent; to regard God as a Judge is a
singular means to endear him to us as a Father. (4.) The judgment
of God will be without respect of persons: <i>According to every
man's work.</i> No external relation to him will protect any; the
Jew may call God Father and Abraham father, but God will not
respect persons, nor favour their cause, from personal
considerations, but judge them according to their work. The works
of men will in the great day discover their persons; God will make
all the world to know who are his by their works. We are obliged to
faith, holiness, and obedience, and our works will be an evidence
whether we have complied with our obligations or not.</p>
<p class="indent" id="iPet.ii-p49">5. The apostle having extorted them to
<i>pass the time of their sojourning in the fear of God</i> from
this consideration, that they <i>called on the Father,</i> he adds
(<scripRef id="iPet.ii-p49.1" osisRef="Bible:1Pet.1.18" parsed="|1Pet|1|18|0|0" passage="1Pe 1:18"><i>v.</i> 18</scripRef>) a second
argument: <i>Because</i> or <i>forasmuch as you were not redeemed
with corruptible things,</i> &amp;c. Herein he puts them in mind,
(1.) That they were redeemed, or bought back again, by a ransom
paid to the Father. (2.) What the price paid for their redemption
was: <i>Not with corruptible things, as silver and gold, but with
the precious blood of Christ.</i> (3.) From what they were
redeemed: <i>From a vain conversation received by tradition.</i>
(4.) They knew this: <i>Forasmuch as you know,</i> and cannot
pretend ignorance of this great affair. Learn, [1.] The
consideration of our redemption ought to be a constant and powerful
inducement to holiness, and the fear of God. [2.] God expects that
a Christian should live answerably to what he knows, and therefore
we have great need to be put in mind of what we already know,
<scripRef id="iPet.ii-p49.2" osisRef="Bible:Ps.39.4" parsed="|Ps|39|4|0|0" passage="Ps 39:4">Ps. xxxix. 4</scripRef>. [3.] Neither
silver nor gold, nor any of the corruptible things of this world,
can redeem so much as one soul. They are often snares, temptations,
and hindrances to man's salvation, but they can by no means
purchase or procure it; they are corruptible, and therefore cannot
redeem an incorruptible and immortal soul. [4.] The blood of Jesus
Christ is the only price of man's redemption. The redemption of man
is real, not metaphorical. We are bought with a price, and the
price is equal to the purchase, for it is the precious blood of
Christ; it is the blood of an innocent person, a lamb without
blemish and without spot, whom the paschal lamb represented, and of
an infinite person, being the Son of God, and therefore it is
called the blood of God, <scripRef id="iPet.ii-p49.3" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx.
28</scripRef>. [5.] The design of Christ in shedding his most
precious blood was to redeem us, not only from eternal misery
hereafter, but from a vain conversation in this world. That
conversation is vain which is empty, frivolous, trifling, and
unserviceable to the honour of God, the credit of religion, the
conviction of unbelievers, and the comfort and satisfaction of a
man's own conscience. Not only the open wickedness, but the vanity
and unprofitableness of our conversation are highly dangerous. [6.]
A man's conversation may carry an appearance of devotion, and may
plead antiquity, custom, and tradition, in its defence, and yet
after all be a most vain conversation. The Jews had a deal to say
from these heads, for all their formalities; and yet their
conversation was so vain that only the blood of Christ could redeem
them from it. Antiquity is no certain rule of verity, nor is it a
wise resolution, "I will live and die in such a way, because my
forefathers did so."</p>
<p class="indent" id="iPet.ii-p50">6. Having mentioned the price of
redemption, the apostle goes on to speak of some things relating
both to the Redeemer and the redeemed, <scripRef id="iPet.ii-p50.1" osisRef="Bible:1Pet.1.20-1Pet.1.21" parsed="|1Pet|1|20|1|21" passage="1Pe 1:20,21"><i>v.</i> 20, 21</scripRef>.</p>
<p class="indent" id="iPet.ii-p51">(1.) The Redeemer is further described, not
only as a Lamb without spot, but as one, [1.] That was
<i>fore-ordained before the foundation of the world,</i>
fore-ordained or foreknown. When prescience is ascribed to God, it
implies more than bare prospect or speculation. It imports an act
of the will, a resolution that the thing shall be, <scripRef id="iPet.ii-p51.1" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii. 23</scripRef>. God did not only
foreknow, but determine and decree, that his Son should die for
man, and this decree was before the foundation of the world. Time
and the world began together; before the commencement of time there
was nothing but eternity. [2.] That was <i>manifested in these last
days for them.</i> He was manifested or demonstrated to be that
Redeemer whom God had fore-ordained. He was manifested by his
birth, by his Father's testimony, and by his own works, especially
by his resurrection from the dead, <scripRef id="iPet.ii-p51.2" osisRef="Bible:Rom.1.4" parsed="|Rom|1|4|0|0" passage="Ro 1:4">Rom.
i. 4</scripRef>. "This was done in these last times of the New
Testament and of the gospel, for you, you Jews, you sinners, you
afflicted ones; you have the comfort of the manifestation and
appearance of Christ, if you believe on him." [3.] That was raised
from the dead by the Father, who gave him glory. The resurrection
of Christ, considered as an act of power, is common to all the
three persons, but as an act of judgment it is peculiar to the
Father, who as a Judge released Christ, raised him from the grave,
and gave him glory, proclaimed him to all the world to be his Son
by his resurrection from the dead, advanced him to heaven, crowned
him with glory and honour, invested him with all power in heaven
and earth, and glorified him with that glory which he had with God
before the world was.</p>
<p class="indent" id="iPet.ii-p52">(2.) The redeemed are also described here
by their faith and hope, the cause of which is Jesus Christ:
"<i>You do by him believe in God</i>—by him as the author,
encourager, support, and finisher of your faith; your faith and
hope now may be in God, as reconciled to you by Christ the
Mediator."</p>
<p class="indent" id="iPet.ii-p53">(3.) From all this we learn, [1.] The
decree of God to send Christ to be a Mediator was from everlasting,
and was a just and merciful decree, which yet does not at all
excuse man's sin in crucifying him, <scripRef id="iPet.ii-p53.1" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii. 23</scripRef>. God had purposes of special
favour towards his people long before he made any manifestations of
such grace to them. [2.] Great is the happiness of the last times
in comparison with what the former ages of the world enjoyed. The
clearness of light, the supports of faith, the efficacy of
ordinances, and the proportion of comforts—these are all much
greater since the manifestation of Christ than they were before.
Our gratitude and services should be suitable to such favours. [3.]
The redemption of Christ belongs to none but true believers. A
general impetration is asserted by some and denied by others, but
none pretend to a general application of Christ's death for the
salvation of all. Hypocrites and unbelievers will be ruined for
ever, notwithstanding the death of Christ. [4.] God in Christ is
the ultimate object of a Christian's faith, which is strongly
supported by the resurrection of Christ, and the glory that did
follow.</p>
<p class="indent" id="iPet.ii-p54">II. He exhorts them to brotherly love.</p>
<p class="indent" id="iPet.ii-p55">1. He supposes that the gospel had already
had such an effect upon them as to purify their souls while they
obeyed it through the Spirit, and that it had produced at least an
<i>unfeigned love of the brethren;</i> and thence he argues with
them to proceed to a higher degree of affection, to love one
another with a pure heart fervently, <scripRef id="iPet.ii-p55.1" osisRef="Bible:1Pet.1.22" parsed="|1Pet|1|22|0|0" passage="1Pe 1:22"><i>v.</i> 22</scripRef>. Learn, (1.) It is not to be
doubted but that every sincere Christian purifies his soul. The
apostle takes this for granted: <i>Seeing you have,</i> &amp;c. To
purify the soul supposes some great uncleanness and defilement
which had polluted it, and that this defilement is removed. Neither
the Levitical purifications under the law, nor the hypocritical
purifications of the outward man, can effect this. (2.) The word of
God is the great instrument of a sinner's purification: <i>Seeing
you have purified your souls in obeying the truth.</i> The gospel
is called truth, in opposition to types and shadows, to error and
falsehood. This truth is effectual to purify the soul, if it be
obeyed, <scripRef id="iPet.ii-p55.2" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17">John xvii. 17</scripRef>.
Many hear the truth, but are never purified by it, because they
will not submit to it nor obey it. (3.) The Spirit of God is the
great agent in the purification of man's soul. The Spirit convinces
the soul of its impurities, furnishes those virtues and graces that
both adorn and purify, such as faith (<scripRef id="iPet.ii-p55.3" osisRef="Bible:Acts.15.9" parsed="|Acts|15|9|0|0" passage="Ac 15:9">Acts xv. 9</scripRef>), hope (<scripRef id="iPet.ii-p55.4" osisRef="Bible:1John.3.3" parsed="|1John|3|3|0|0" passage="1Jo 3:3">1 John iii. 3</scripRef>), the fear of God (<scripRef id="iPet.ii-p55.5" osisRef="Bible:Ps.34.9" parsed="|Ps|34|9|0|0" passage="Ps 34:9">Ps. xxxiv. 9</scripRef>), and the love of Jesus
Christ. The Spirit excites our endeavours, and makes them
successful. The aid of the Spirit does not supersede our own
industry; these people purified their own souls, but it was through
the Spirit. (4.) The souls of Christians must be purified before
they can so much as love one another unfeignedly. There are such
lusts and partialities in man's nature that without divine grace we
can neither love God nor one another as we ought to do; there is no
charity but out of a pure heart. (5.) It is the duty of all
Christians sincerely and fervently to love one another. Our
affection to one another must be sincere and real, and it must be
fervent, constant, and extensive.</p>
<p class="indent" id="iPet.ii-p56">2. He further presses upon Christians the
duty of loving one another with a pure heart fervently from the
consideration of their spiritual relation; they are all <i>born
again, not of corruptible seed, but incorruptible,</i> &amp;c.
Hence we may learn, (1.) That all Christians are born again. The
apostle speaks of it as what is common to all serious Christians,
and by this they are brought into a new and a near relation to one
another, they become brethren by their new birth. (2.) The word of
God is the great means of regeneration, <scripRef id="iPet.ii-p56.1" osisRef="Bible:Jas.1.18" parsed="|Jas|1|18|0|0" passage="Jam 1:18">Jam. i. 18</scripRef>. The grace of regeneration is
conveyed by the gospel. (3.) This new and second birth is much more
desirable and excellent than the first. This the apostle teaches by
preferring the incorruptible to the corruptible seed. By the one we
become the children of men, by the other the sons and daughters of
the Most High. The word of God being compared to seed teaches us
that though it is little in appearance, yet it is wonderful in
operation, though it lies hid awhile, yet it grows up and produces
excellent fruit at last. (4.) Those that are regenerate should love
one another with a pure heart fervently. Brethren by nature are
bound to love one another; but the obligation is double where there
is a spiritual relation: they are under the same government,
partake of the same privileges, and have embarked in the same
interest. (5.) The word of God lives and abides for ever. This word
is a living word, or a lively word, <scripRef id="iPet.ii-p56.2" osisRef="Bible:Heb.4.12" parsed="|Heb|4|12|0|0" passage="Heb 4:12">Heb. iv. 12</scripRef>. It is a means of spiritual life,
to begin it and preserve in it, animating and exciting us in our
duty, till it brings us to eternal life: and it is abiding; it
remains eternally true, and abides in the hearts of the regenerate
for ever.</p>
</div><scripCom id="iPet.ii-p56.3" osisRef="Bible:1Pet.1.24-1Pet.1.25" parsed="|1Pet|1|24|1|25" passage="1Pe 1:24-25" type="Commentary"/><div class="Commentary" id="Bible:1Pet.1.24-1Pet.1.25">
<h4 id="iPet.ii-p56.4">Vanity of the Natural Man. (<span class="smallcaps" id="iPet.ii-p56.5">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.ii-p57">24 For all flesh <i>is</i> as grass, and all the
glory of man as the flower of grass. The grass withereth, and the
flower thereof falleth away:   25 But the word of the Lord
endureth for ever. And this is the word which by the gospel is
preached unto you.</p>
<p class="indent" id="iPet.ii-p58">The apostle having given an account of the
excellency of the renewed spiritual man as born again, not of
corruptible but incorruptible seed, he now sets before us the
vanity of the natural man, taking him with all his ornaments and
advantages about him: <i>For all flesh is as grass, and all the
glory of man as the flower of grass;</i> and nothing can make him a
solid substantial being, but the being born again of the
incorruptible seed, the word of God, which will transform him into
a most excellent creature, whose glory will not fade like a flower,
but shine like an angel; and this word is daily set before you in
the preaching of the gospel. Learn, 1. Man, in his utmost flourish
and glory, is still a withering, fading, dying creature. Take him
singly, all flesh is grass. In his entrance into the world, in his
life and in his fall, he is similar to grass, <scripRef id="iPet.ii-p58.1" osisRef="Bible:Job.14.2 Bible:Isa.40.6-Isa.40.7" parsed="|Job|14|2|0|0;|Isa|40|6|40|7" passage="Job 14:2,Isa 40:6,7">Job xiv. 2; Isa. xl. 6, 7</scripRef>. Take
him in all his glory, even this is as the flower of grass; his wit,
beauty, strength, vigour, wealth, honour—these are but as the
flower of grass, which soon withers and dies away. 2. The only way
to render this perishing creature solid and incorruptible is for
him to entertain and receive the word of God; for this remains
everlasting truth, and, if received, will preserve him to
everlasting life, and abide with him for ever. 3. The prophets and
apostles preached the same doctrine. This word which Isaiah and
others delivered in the Old Testament is the same which the
apostles preached in the New.</p>
</div></div2>