Verse-by-Verse Bible Commentary
1 Peter 1:1

Clarke's Commentary

THE FIRST GENERAL EPISTLE OF PETER.

Chronological Notes relative to this Epistle.

-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5568.

-Year of the Alexandrian era of the world, 5562.

-Year of the Antiochian era of the world, 5552.

-Year of the world, according to Archbishop Usher, 4064.

-Year of the world, according to Eusebius, in his Chronicon, 4288.

-Year of the minor Jewish era of the world, or that in common use, 3820.

-Year of the Greater Rabbinical era of the world, 4419.

-Year from the Flood, according to Archbishop Usher, and the English Bible, 2408.

-Year of the Cali yuga, or Indian era of the Deluge, 3162.

-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1000.

-Year of the era of Nabonassar, king of Babylon, 809.

-Year of the CCIXth Olympiad, 4.

-Year from the building of Rome, according to Fabius Pictor, 807.

-Year from the building of Rome, according to Frontinus, 811.

-Year from the building of Rome, according to the Fasti Capitolini, 812.

-Year from the building of Rome, according to Varro, which was that most generally used, 813.

-Year of the era of the Seleucidae, 372.

-Year of the Caesarean era of Antioch, 108.

-Year of the Julian era, 105.

-Year of the Spanish era, 98.

-Year from the birth of Jesus Christ, according to Archbishop Usher, 64.

-Year of the vulgar era of Christ's nativity, 60.

-Year of Claudius Felix, governor of the Jews, 8.

-Year of Vologesus, king of the Parthians, 11.

-Jesus, high priest of the Jews, 1.

-Year of the Dionysian period, or Easter Cycle, 61.

-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 4; or the second after the first embolismic.

-Year of the Jewish Cycle of nineteen years, 1; or two years before the first embolismic.

-Year of the Solar Cycle, 13.

-Dominical Letter, it being Bissextile, or Leap Year, FE.

-Day of the Jewish Passover, the second of April, which happened in this year on the fourth day after the Jewish Sabbath.

-Easter Sunday, the sixth of April.

-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 3.

-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 11.

-Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January,) 11, 13, 12, 13, 14, 15, 16, 17, 19, 19, 21, 21.

-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 12.

-Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman monarch, computing from Octavianus, or Augustus Caesar, properly the first Roman emperor, 7.

-Roman Consuls, the Emperor Nero Augustus, the fourth time, and Cossus Cornelius Lentulus.

CHAPTER I.

Of the persons to whom this epistle was directed, and their

spiritual state, 1, 2.

He describes their privileges, and thanks God for the grace by

which they were preserved faithful in trials and difficulties,

3-5.

The spiritual benefit they were to receive out of their

afflictions, 6, 7.

Their love to Christ, 8.

And the salvation they received through believing, 9.

This salvation was predicted by the prophets, who only saw it

afar off and had only a foretaste of it, 10-12.

They should take encouragement, and be obedient and holy, 13-16.

Thy should pray, and deeply consider the price at which they

were purchased, that their faith and hope might be in God,

17-21.

As their souls had been purified by obeying the truth through

the Spirit, they should love each other with a pure and fervent

love, 22, 23.

The frailty of man, and the unchangeableness of God, 24, 25.

NOTES ON CHAP. I.

Verse 1 Peter 1:1. 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; Psalms 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 Gallograecia, 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 Maeolis, 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.

Bridgeway Bible Commentary

1:1-2:10 HIGH STATUS FOR GOD’S PEOPLE

The character of salvation (1:1-12)

Peter’s readers are ‘God’s scattered people’, an expression that Peter uses with a wide meaning. In relation to their place of local residence, they are God’s people scattered throughout northern Asia Minor. But in relation to heaven, they are God’s people scattered in a foreign land. Their true homeland is heaven, and the foreign land is the world. They really belong to God. He chose them and cleansed them, with the aim that they be holy and obedient (1:1-2).
Through the death and resurrection of Christ, God gives believers new life and promises them eternal blessings. He also protects this life for them. They can therefore be assured that when the day of inheritance arrives at Christ’s return, they will enjoy the promised blessings and so experience salvation in its fulness (3-5).
This assurance gives Christians joy amid the trials of the present life. Trials produce endurance, and endurance proves that faith is genuine (6-7). As faith grows stronger and joy increases, so their love for Christ is enriched. They experience in advance the greater fellowship that they will have with Christ when their salvation reaches its fulfilment at his return (8-9).
Old Testament prophets, who by God’s Spirit foretold this salvation, tried unsuccessfully to find out when it would come about and who the great Messiah-Saviour would be. God showed them that their prophecies would be understood by a future generation. When Christ died and rose again, other messengers of God, guided by the same eternal Spirit, saw the real meaning of their prophecies and then taught others (10-12).

Coffman's Commentaries on the Bible

Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

As Barclay said, "One of the outstanding things about this passage is that it takes words and conceptions which had originally applied only to Jews and applies them to Christians." William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 165. These are elect, Chosen, Dispersion, and sojourners. "Peter, an apostle of Jesus Christ …"

Peter was the beloved name that Jesus himself had bestowed upon this apostle, and is the Greek form of the Aramaic name meaning "stone" or "pebble." Jesus had first spoken it prophetically (John 1:42), later confirming it, when in his great confession of Christ (Matthew 16:18), this great apostle was proving his perception and dependability.

An apostle of Jesus Christ … There was no need for Peter to defend his apostleship, for it was never questioned, as was sometimes true with Paul. Note also that he did not write "THE apostle," but "AN apostle." He was always careful to acknowledge his own equality with all the Twelve and with Paul also. "St. Peter knew no higher title to bestow on himself than that which he held in common with the other eleven." A. J. Mason, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 387.

Jesus Christ … Peter used this compound title of the Master eleven times in the 105 verses of this letter; it is likely that he and the other apostles heard it for the first time in Jesus' great prayer the night of his betrayal (John 17:3).

To the elect who are sojourners of the Dispersion … These are the great words, once applicable to Jews only, which have now been given by God himself to the church of Jesus Christ which has become through ancient Israel's rejection of the Messiah the true and only Israel of God in the new dispensation.

Elect … The Greek word thus rendered literally means "picked out, chosen," W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Testament: Fleming H. Revell Company, 1940), vol. I, p. 20. and was used of ancient Israel because, as Moses said to Israel, "Because he loved thy fathers therefore he chose their seed after them" (Deuteronomy 4:37). However, Jesus Christ said to his followers, "I have chosen you" (John 15:16; John 15:19); therefore, Christians are the new chosen people (note particularly in this context that no Israelite in the fleshly sense is excluded from this fellowship, unless he chooses to be excluded); these people are said to be chosen out of the world, in the world, but not of it (John 15:15 ff).

Who are sojourners … Christians are citizens of another country, even heaven itself (Philippians 3:20); their head and Lord is in heaven; their treasure is there (Matthew 6:19); their affections are there (Colossians 3:2); their hope is centered there; many righteous loved ones are (in a sense) there; and it is a poor Christian indeed who considers the present world to be his permanent dwelling place. The Old Testament Israelites were also sojourners. Abraham said to the sons of Heth, "I am a stranger and sojourner with you" (Genesis 23:4); and Jacob also spoke of "the days of the years of my pilgrimage" (Genesis 47:9). Many orthodox Jews, regardless of how large and beautiful a house they may build, always leave some specified portion of it unfinished as a symbolical confession of their being sojourners.

Of the Dispersion … The Greek word from which this comes is Diaspora, which during pre-Christian times was a technical word for the Jews living outside Palestine; in this remarkable passage, Peter preempts all of these glorious words and uses them with a Christian connotation; because, clearly, the epistle is addressed to Christians, not to Jews. The Christians too, like the Jews after the removal of the ten tribes and the Babylonia captivity, are scattered all over the earth, being separated, not merely from each other, but from the heavenly Jerusalem as well.

In Pontus, Galatia, Cappadocia, Asia, and Bithynia … These were the provinces lying south of the Black Sea and west of the Taurus Mountains, "including the whole of what we call Asia Minor." J. R. Dummelow, One Volume Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1040. Many scholars see in the very order in which Peter mentioned these provinces an indication that Peter was writing from Rome. Coming from Rome by sea, the bearer of the letter would debark at a port on the Black Sea in Pontus; "He would begin in Pontus and travel around the Christian communities of Galatia, Cappadocia, and Asia, ending his journey in Bithynia." Archibald M. Hunter, The Interpreter's Bible, Vol. XIII (New York and Nashville: Abingdon Press, 1957), p. 89.

According to the foreknowledge of God the Father … That God did indeed foreknow the calling of the Gentiles to be among the chosen people is proved by the dozens of prophetic references to this very event in the Old Testament. Paul, in the ninth and tenth chapters of Romans, quoted no less than nine Old Testament prophecies predicting the calling of the Gentiles (see my Commentary on Romans, pp. 326-382); and besides this, the original promise to Abraham had been specific as to God's purpose, namely, that in Abraham "all the families of the earth" should be blessed (Genesis 12:3). The unfortunate pride, self-righteousness and vanity of Israel caused that nation either to ignore this or to forget all about it.

In sanctification of the Spirit … The Holy Spirit sanctifies "through the word of God" (John 17:17). Thus, obedience to the gospel with the consequent indwelling of the Spirit provides the initial sanctification belonging to every convert to Christ. Thus Paul was enabled to address the Corinthian church as "those sanctified in Christ Jesus" (1 Corinthians 1:2; 1 Corinthians 6:11); but sanctification must be continued until the Christian is sanctified "wholly" (1 Thessalonians 5:23). "This phrase clearly is to be connected with the word `chosen.'" Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R. B. Sweet Company, 1972), p. 18. This shows that God chooses only those who will consent to obey the gospel and receive the earnest of the Holy Spirit.

Unto obedience and sprinkling of the blood of Christ … The "obedience" in view here is the continuing fidelity of the Christian, not his primary obedience, because that must precede the Christian's endowment with the Spirit. The Spirit's being the agent of this continuing obedience unto sanctification "wholly," proves that the initial steps of accepting and obeying the gospel are not meant, because no one ever made it any clearer than did Peter that people must believe, repent and be baptized "in order to receive" and before they can ever receive, the promise of the Spirit (Acts 2:38 ff).

And sprinkling of the blood of Christ … This also has reference to a post-conversion quality leading to a greater degree of sanctification. Practically all scholars agree that this "refers back to the establishment of the Mosaic covenant in Exodus 24:7"; G.J. Polkinghorne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 586. but, true as this is, it looks only to the typical sprinkling of blood, to the sanctification of the old Israel, What is the Christian application of these words? How are we sprinkled with the blood of Christ? It will be agreed by all that something typical is meant, but what is it? Perhaps no better answer to this has ever been given than that of James Macknight, as follows: "So all who receive the gospel are emblematically sprinkled with the blood of Jesus in the Lord's Supper." James Macknight, Macknight on the Epistles, Vol. V (Grand Rapids, Michigan: Baker Book House, 1969), p. 434. Full agreement is felt with this, for on the very night of the institution of the Lord's Supper, the Saviour said of the cup, "This is the blood of the new testament shed for many for the remission of sins" (Matthew 26:26).

Another word is in order with reference to "obedience" as used by Peter in this phrase. Hart compared it to "the obedience of faith," as used by Paul in Romans 1:5; Romans 16:26, J. H. A. Hart, Expositor's Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 40. indicating that in every instance of attributing salvation, whether to faith as Paul has it in Romans, or to "sanctification of the Spirit," as Peter has it in this passage, the sine qua non of all heavenly blessing is obedience on the part of the one to be blessed, obedience being one heavenly requirement that is never waived. Of course it is God's free grace that saves; and even the obedient are not saved either by works or by merit, but the disobedient are not going to be saved at all (2 Thessalonians 1:8).

Grace to you and peace be multiplied … Judging from the frequent use of this greeting in the letters of Paul, it would appear to have been the general practice of the early church to avoid slighting either Jewish or Gentile elements in the churches, which generally were composed of both, by combining the Greek and Hebrew greetings, with strong Christian overtones, to give the marvelous "Grace … and peace" of the New Testament.

Barnes' Notes on the Whole Bible

Peter, an apostle of Jesus Christ - On the word apostle, see the Romans 1:1 note; 1 Corinthians 9:1 ff notes.

To the strangers - In the Greek, the word “elect” (see 1 Peter 1:2) occurs here: ἐκλεκτοῖς παρεπιδήμοις eklektois parepidēmois, “to the elect strangers.” He here addresses them as elect; in the following verse he shows them in what way they were elected. See the notes there: The word rendered “strangers” occurs only in three places in the New Testament; Hebrews 11:13, and 1 Peter 2:11, where it is rendered pilgrims, and in the place before us. See the notes at Hebrews 11:13. The word means, literally, a by-resident, a sojourner among a people not one’s own - Robinson. There has been much diversity of opinion as to the persons here referred to: some supposing that the Epistle was written to those who had been Jews, who were now converted, and who were known by the common appellation among their countrymen as “the scattered abroad,” or the “dispersion;” that is, those who were strangers or sojourners away from their native land; others, that the reference is to those who were called, among the Jews, “proselytes of the gate,” or those who were admitted to certain external privileges among the Jews, (see the notes at Matthew 23:15) and others, that the allusion is to Christians as such, without reference to their origin, and who are spoken of as strangers and pilgrims.

That the apostle did not write merely to those who had been Jews, is clear from 1 Peter 4:3-4 (compare the introduction), and it seems probable that he means here Christians as such, without reference to their origin, who were scattered through the various provinces of Asia Minor. Yet it seems also probable that he did not use the term as denoting that they were “strangers and pilgrims on the earth,” or with reference to the fact that the earth was not their home, as the word is used in Hebrews 11:13; but that he used the term as a Jew would naturally use it, accustomed, as he was, to employ it as denoting his own countrymen dwelling in distant lands. He would regard them still as the people of God, though dispersed abroad; as those who were away from what was properly the home of their fathers. So Peter addresses these Christians as the people of God, now scattered abroad; as similar in their condition to the Jews who had been dispersed among the Gentiles. Compare the introduction, section 1. It is not necessarily implied that these persons were strangers to Peter, or that he had never seen them; though this was not improbably the fact in regard to most of them.

Scattered - Greek, “of the dispersion,” (διασπορᾶς diasporas) a term which a Jew would be likely to use who spoke of his countrymen dwelling among the pagan. See the John 7:35 note, and James 1:1 note, where the same Greek word is found. It does not elsewhere occur in the New Testament. Here, however, it is applied to Christians as dispersed or scattered abroad.

Throughout Pontus ... - These were provinces of Asia Minor. Their position may be seen in the map prefixed to the Acts of the Apostles. On the situation of Pontus, see the notes at Acts 2:9.

Galatia - On the situation of this province, and its history, see the introduction to the notes at Galatians, section 1.

Cappadocia - See the notes at Acts 2:9.

Asia - Meaning a province of Asia Minor, of which Ephesus was the capital. See the notes at Acts 2:9.

And Bithynia - See the notes at Acts 16:7.

Calvin's Commentary on the Bible

1Peter, an apostle What in this salutation is the same with those of Paul, requires no new explanation. When Paul prayed for grace and peace, the verb is left out; but Peter adds it, and says, be multiplied; still the meaning is the same; for Paul did not wish to the faithful the beginning of grace and peace, but the increase of them, that is, that God would complete what he had begun.

To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit; and as every one is made sure of his own election by the testimony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to inquire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as the elect; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance; for it is the judgment of charity and not of faith, when we deem all those elect in whom appears the mark of God’s adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the effect, is evident from the context; for afterwards he connects it with the sanctification of the Spirit As far then as they proved that they were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected.

However, he at the same time reminds us whence that election flows, by which we are separated for salvation, that we may not perish with the world; for he says, according to the foreknowledge of God This is the fountain and the first cause: God knew before the world was created whom he had elected for salvation.

But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precognition of God, he intimates that the cause of it depends on nothing else but on God alone, for he of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places.

As however in our election he assigns the first place to the gratuitous favor of God, so again he would have us to know it by the effects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction; for though in the first place he would have us to consider the counsel of God, the cause of which is alone in himself; yet he invites us to notice the effect, by which he sets forth and bears witness to our election. That effect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit.

To the sojourners ⁽⁴⁾ They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in Galatians 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia. ⁽⁵⁾

Unto obedience He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sprinkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctification is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an implied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins.

Let us now state the substance of the whole; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ; and further, that both are the work of the Holy Spirit. ⁽⁶⁾ We hence conclude, that election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life.

(4) Inquilinis ; they are those who dwell in a hired house, tenants. The original, παρεπιδήμοις, means those who dwell among a people, that is, not their own. Sojourners or pilgrims would be the best word. The sentence literally is, “To the sojourners of the dispersion of Pontus.” etc. — Ed.

(5) On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing decisive in favor of the opinion that it was written only to believing Jews; but there is a passage, 1 Peter 4:3, which seems clearly to shew that Peter included the believing Gentiles; for “the abominable idolatries” could only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed.

(6) The meaning would be more clear, were we to make a change in the order of the words, “Elected, according to the foreknowledge of God, unto obedience and the sprinkling of the blood of Jesus Christ, through (or, by) the sanctification of the Spirit,” that is, they were elected in order that they might obey the gospel, and be cleansed from the guilt of sin by the blood of Christ, through the sanctifying power of the Spirit. It was not their obedience that made them the elect, but they were chosen that they might obey, and thus obey through the influence of the Spirit. This is clearly the doctrine of this passage. See 2 Thessalonians 2:13 — Ed.

Smith's Bible Commentary

Tonight let's turn to First Peter chapter one. Of the many disciples that were following Jesus, He chose twelve to be apostles. One of the twelve that was chosen as an apostle was Simon Peter. Simon Peter was by profession a fisherman. He was called by the Lord from fishing for those Saint Peter's fish in the Sea of Galilee to become a fisher of men, and was a very impulsive person by nature, according to tradition, a very big man physically. He became one of the leaders in the church. And now he is writing his first epistle introducing himself as,

Peter, an apostle of Jesus Christ, to the strangers ( 1 Peter 1:1 )

The word translated "scattered" there is the Greek word "disperse."

throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia ( 1 Peter 1:1 ),

During the beginning of the early church, there arose persecution against the church in Jerusalem. And as the result of that persecution, many of the Christians were scattered abroad throughout the world. And it is to these Christians, who have been dispersed as the result of persecution, which is recorded in the book of Acts, that Peter is addressing this epistle, primarily to the Jewish believers scattered because of the persecution in Jerusalem. But the epistle does also include Gentile believers as is noted in chapter two, verse ten. He calls them,

Elect according to the foreknowledge of God ( 1 Peter 1:2 )

There is the doctrine of election; God having elected those who would be the heirs of salvation. The election of God is based upon His foreknowledge. You do not read of election apart from the foreknowledge of God. Now if you believe that God does know all things, you should have no problem with the doctrine of election. If you have a limited God that has only a limited knowledge, then you could have problems with the doctrine of election.

Paul tells us in Ephesians 1:0 that "we were chosen in Him before the foundation of the world" ( Ephesians 1:4 ). Here election is according to the foreknowledge of God.

Now let's put it this way. Does God know everything? We believe that He does. "Known unto Him are all things," James said, "from the beginning" ( Acts 15:18 ). If God knows all things, then God can't learn anything. It's impossible for Him to learn anything because He already knows it. If God is ever going to know anything, then He already knows it.

You see, the problem that we have is living within this time continuum. We think of everything, and as Chuck Missler says, "in the linear"; but God is outside of our time dimension. And looking down from His vantage, He can see the beginning and the ending at the same time. And so He knows all things from the beginning.

So if God will ever know who is going to be saved, then He has always known who He is going to, who is going to be saved; that's God's foreknowledge. And as the result of that foreknowledge, knowing those that would respond to His love and to His grace through Jesus Christ, He has elected that they should be the children of God, and so the election according to foreknowledge.

And Peter in several places here does bring out this idea of called and elected, and all, and the foreknowledge of God involved with it. "Elect according to the foreknowledge of God"

the Father, through ( 1 Peter 1:2 )

the work of the Holy Spirit within our lives, that's

sanctification [or being set apart] by the Spirit, unto the obedience and the sprinkling of the blood of Jesus Christ ( 1 Peter 1:2 ).

So the work of the Trinity in our salvation is "Elect according to the foreknowledge of God, set apart by the Spirit of God, and then cleansed by the blood of Jesus Christ." To those he said,

Grace, and peace, be multiplied ( 1 Peter 1:2 ).

Charis, the typical Greek greeting, the grace; Shalom, the typical Jewish greeting, peace. Let them be multiplied.

Blessed be God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead ( 1 Peter 1:3 ),

He begins his epistle with sort of a doxology. "Blessed be God, the Father of our Lord Jesus Christ who has begotten us again." Now this idea is that of being born again, "begotten of God", I've been born again, "to a living hope." Hope is so essential. It's just a part of man's character and it's the thing that keeps you going. A lot of times we just give up, except we hope that things are going to turn around. And so that hope is the thing that keeps a person going. I hope it's going to change so I hold on.

The disciples had come to hope in Jesus Christ as the Messiah. When they saw the miracles that He did, when they heard His teaching, they became convinced that He was the Messiah. When Jesus said to the disciples there at Caesarea Philippi, "Who do you say that I am?" Peter said, "You're the Messiah. You're the Son of the living God". Jesus said, "Blessed art thou, Simon Barjona: flesh and blood did not reveal this, but my Father" ( Matthew 16:17 ). They had come to believe; they were convinced that Jesus was the Messiah, but the cross changed things.

Now from the beginning they did not understand how that the Messiah could suffer and die. They only took those scriptures of the Old Testament that spoke about the Messiah reigning, and they were planning their place in the kingdom when He set up His kingdom and He began to reign as King. And they would even argue among themselves as who's going to be the greatest. I'm going to be this, I'm going to be that. And of course, James and John's mother came and said, "Lord, I want a favor. When You establish Your kingdom, let my two sons sit on Your right hand." And they were looking forward to the immediate establishing of the kingdom of God.

And whenever Jesus would talk to them about His impending death, they would get upset. When Jesus started talking about it just after Peter said, "You're the Messiah", and He started talking about His death, Peter began to rebuke Him and said, "Lord, be that far from thee". They did not understand the place of the cross in redemption until after the resurrection.

So during those three days when Jesus died, they died. Hope died. I mean, they were shattered. And when Jesus met the two disciples on the road to Emmaus, and they were walking down the path so disconsolate, Jesus said to them, What's the problem, fellows? How come you look so sad? What happened?

They said, You must be a stranger around here if you don't know the things that have been going on lately in Jerusalem.

He said, What things? What you talking about?

How Jesus of Nazareth, a man of God, mighty in the word and in deed, who went about doing good, healing the sick, and we had hoped in Him for the salvation of Israel; but they crucified Him. They killed Him. We had hoped that He was the Messiah. We had hoped that He was the deliverer. But they killed Him, it's all over. Hope is dead.

And Jesus said, "O fools and slow of heart. Haven't you read the scriptures?" And He began from Moses and on through the Old Testament, began to expound the scriptures that referred to the suffering and the death of Messiah. And when they came to Emmaus, Jesus pretended like He was going to continue on and they said, Oh, no, no, it's too late; you come with us.

And so as He broke bread, they recognized Him and He disappeared. And they said, Oh, didn't our hearts burn within us as He spoke the word to us on the road? We should have known. And they ran all the way back to Jerusalem, some nine miles, to share with these other disciples that Jesus is risen indeed. We had hoped; hope was dead.

Now Peter is saying, "Thank God, blessed be God who has . . . we've been born again. The hope was dead but we've been born again, but now it's a living hope because of the resurrection of Jesus Christ from the dead."

You see, the hope that we have tonight is a living hope and the basis of our hope in eternal life. The basis of our hope for the kingdom of God is the fact that Jesus rose from the dead. That's the foundation of the hope that we have tonight.

Had Jesus not been raised from the dead, then there would be no Christian church. There'd be no basis for a Christian church. But His resurrection has made the hope more than just a hope, it's a living hope that we have tonight as the result of the resurrection of Jesus Christ from the dead. But it's more than that. It's the hope of the inheritance that is ours as sons of God, joint heirs with Jesus Christ.

Paul, in his prayer for the Ephesians, was "that they might know what was the hope of their calling" ( Ephesians 1:18 ). Do you know what is the hope that God has for you in the future? Do you know of the inheritance that God has for you? The plans that God has for your eternal future? Do you know the glories of dwelling with Him in His kingdom forever? Paul prayed, "Oh, that you might know what is the hope of your calling." It's a living hope,

Of an inheritance that is incorruptible, and undefiled, and fades not away, and it's reserved in heaven for you ( 1 Peter 1:4 ),

Now interestingly enough, the Bible always balances the teaching of the sovereignty of God with the responsibility of man and the Bible teaches both truths. We cannot always reconcile them in our minds as we try to follow steps of logic and carry it out to a logical end. Somewhere it breaks down and we lose it. But the Bible does teach both, that God is sovereign, but it also teaches that there is that part of man's responsibility. Man must respond to God. So there is that human responsibility that counterbalances the sovereignty of God.

Here Peter is telling us of the sovereignty of God. You have been elected according to God's foreknowledge. Set apart by the Holy Spirit, cleansed from your sins through the blood of Jesus Christ. You have been begotten by God, unto a living hope by the resurrection of Jesus Christ from the dead. There is an inheritance waiting for you. It's incorruptible, it's undefiled, it fades not away; it's reserved. Got your name on it. Reserved in heaven for you who are kept by the power of God.

Now in this, all up unto this point is what God has done in God's sovereignty. It's all God's work. You don't have a thing to do with this yet. It is all the work of God up to this point. So now he gets to your part. Your part of the whole thing,

Who are kept by the power of God through faith ( 1 Peter 1:5 )

What is your part? Just believing. You know, God's done all the work. He didn't leave anything as important as the work to someone as weak as you. You'd mess it up. So God did all the work and all that is left for you to do is to believe the work of God.

They said to Jesus one day, "What must we do, to do the works of God?" And Jesus said, "This is the work of God, just believe on him who he has sent" ( John 6:28 , John 6:29 ). And so God has done the work; God's part, all of this was God's part. Then He finally gets to your part: through faith, just believing and trusting that work of God.

Wherein ye greatly rejoice ( 1 Peter 1:6 ),

I rejoice in that work of God in my behalf. I rejoice in the inheritance that I have. I rejoice in that hope of eternal life through Jesus Christ, the living hope because He rose from the dead. And I rejoice in it. I greatly rejoice.

though now for a season, [Paul said] if need be, you are in heaviness because of the manifold trials ( 1 Peter 1:6 ):

Christianity and Jews, they had two strikes against them. The Jews had rebelled against the Roman authority. Within six years of Peter's writing this epistle, they were to begin another rebellion, which was to bring really the destruction of Jerusalem under the siege of Titus, and then once more they were to rebel when they were utterly destroyed during the reign of Hadrian, Barcoba holding out in that little village of Bara which was much like the story of Masada, but it's -- there were no survivors or no Josephus Flavius to record it and so we know so little about it.

But the Jews did experience, even in those days, persecution because they were a Jew. Secondly, they received persecution because they were Christians. The Jewish Christians: double jeopardy. And so they had persecution where they went. And Peter speaks about your rejoicing greatly in the future, though at the present, you're going through some pretty heavy trials. But know this,

the trial of your faith [is actually] more precious than gold, [that perishes when it is tried in the fire,] that perisheth, though it be tried with fire; [that your faith] might be found unto praise and honour and glory at the appearing of Jesus Christ ( 1 Peter 1:7 ):

In other words, these were all purifying experiences that you were going through and God so often uses trials as purging or purifying instruments in our lives. As a fire to burn out the dross, God puts us through the trials in order that we might be refined and purified. "The trial of your faith is really more valuable than gold that perishes, though your faith be tried with fire, the purpose of God is that it might be found unto the praise and honor and glory at the revelation here [apocalypses] of Jesus Christ."

Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with a joy that's indescribable and full of glory ( 1 Peter 1:8 ):

So we are in much the same condition as these to whom Peter was writing. We've not seen Jesus but yet we love Him. "Whom having not seen, I still love Him". And I rejoice in this hope, in this inheritance, in this eternal life in salvation, with a joy that is indescribable. I cannot describe to you the joy that is in my heart. I don't have words. I don't have the vocabulary that can describe the ecstasy that is mine as a child of God. It's a joy indescribable; it's just full of glory.

Receiving the end of your faith, even the salvation of your souls ( 1 Peter 1:9 ).

That's where my faith is going to ultimate, in the salvation. So faith is tried. My life is taken through these fiery trials that my faith might appear when Christ is revealed, the revelation of Jesus Christ, and receiving salvation of our souls.

Of which salvation the prophets inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when He testified beforehand the sufferings of Christ, and the glory that should follow ( 1 Peter 1:10-11 ).

Now he is saying here that the prophets didn't really understand all of the things that they wrote. We remember when Daniel was seeking understanding of some of the things that he was writing about; the Lord just said, Daniel, just seal it up. It's not for now. It's for the future. And in the last days, knowledge will be increased. They'll understand it then. So you just seal it up. It's not given unto you to know at this particular point.

There is a psalm, and I forget just which one it is now but it says, Psalm 22 , "These things are written" [is it?] "for a generation that shall come." In other words, I'm writing things I really don't know about and as I try to understand them, all I know is that I'm writing these things for a generation that is to come. It's not really something that I fully understand. And so -- it's not in twenty-two, I forget where it was, but there's a psalm there. You search it out. Thirty-one. All right, very good. Which verse? 22:31. Oh, I was right in twenty-two. Okay, yes, all right. Got you now.

"They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this." In other words, you know, it will come to pass later on.

And 30, "A seed shall serve him; it shall be accounted the Lord for generation. They shall come, and shall declare his righteousness unto the people it shall be born" ( Psalms 22:30-31 ).

So writing for the future, they really were curious. Now I can imagine the problem that Isaiah had when he wrote of the Messiah. For in chapter nine, he said, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. And of the increase of his government and peace there shall be no end, upon the throne of David, to order it, and to establish it in righteousness and in judgment from henceforth even forever. For the zeal of the LORD of hosts will perform this" ( Isaiah 9:6 , Isaiah 9:7 ). And he's writing of the Messiah and you know He's going to reign on the throne of David, this whole thing.

And then in Isaiah 53 , he talks about Him being "numbered with the transgressors" in his death. "Wounded for our transgressions, bruised for our iniquities: the chastisement of our peace upon him; with his stripes we are healed. For all of us like sheep have gone astray; we've turned every one of us to our own ways; and God laid on him the iniquities of us all. He was smitten, stricken, and we esteemed him not" ( Isaiah 53:3-7 , Isaiah 53:12 ). And so he writes these things that seem to be totally incongruent, going to be put to death, and yet he's going to reign forever on the throne of David.

Now Isaiah being inspired by the Holy Spirit had to write what the Holy Spirit said. Imagine Isaiah thought to himself, What in the world am I writing here? This doesn't make sense. How can He reign forever on the throne of David and yet be put to death?

And so the prophets writing of this grace that should come to you, they were searching in their own minds and hearts what manner of time the Spirit of Christ was referring to that was in them, when He testified beforehand of the sufferings of Christ. They themselves did not understand their prophecies concerning the sufferings of the Messiah.

And in that Psalms 22:0 that we referred to earlier, "My God, my God, why hast thou forsaken me? why art thou so far from the cry of the my roaring? I cry in the daytime, and thou hearest not; in the night seasons, and am not silent. But thou art holy, O thou that inhabitest the praises of thy people Israel" ( Psalms 22:1-3 ).

And then he goes on to describe death by crucifixion, wondering, what am I writing about? The Messiah, and yet I am talking about Him being pierced, piercing his hands and his feet. And so they themselves wondered, when they wrote of the suffering of the Messiah, they couldn't put it together in their mind. But "the glory that should follow"; He was going to be put to death, He was going to suffer and yet, He was going to enter into the eternal glory, "the glory that would follow."

So they did not understand these things. They searched diligently. They sought to know them and understand them but they were not written for them at that time, but written that later on, after the events had transpired, people then would understand the plan of God in redemption. And see the necessity of the death of Jesus Christ, in order that we might be redeemed, in order that we might be called of God a holy nation, a royal priesthood, that we should bring forth fruit unto His grace through Jesus Christ.

So unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported among you by them which have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into ( 1 Peter 1:12 ).

So here's the thing that God just sort of kept secret; His plan of grace and redemption through Jesus Christ. Even the angels desired to look into these things that were being ministered by the Holy Spirit through the apostles.

Wherefore gird up the loins of your mind ( 1 Peter 1:13 ),

Now the idea of girding up your loins, it's a phrase that it has a cultural kind of a thing to it. You don't know anything about it in our culture. But in those days, the men wore these long robes down to their feet. Now when you want to run or when you really want to go to work, it is cumbersome to have a robe down to your ankles; hard to run in something like that.

So if you're going to run, or if you're going to get out and really do some work, what they would do is pull the skirt up and they would tie it around the waist. So then it's a short skirt and with that you can run or you can work. So it means, you know, get busy, go to work on this. Go to work in your mind on these things. "Gird up the loins of your mind,"

be sober, and hope to the end for the grace that shall be brought unto you at the revelation of Jesus Christ ( 1 Peter 1:13 );

So "gird up your minds, be sober, this grace that is brought unto you and shall be brought when Jesus again reveals Himself, the revelation, the coming of Jesus Christ."

As obedient children, not fashioning yourselves according to the former lust in your ignorance ( 1 Peter 1:14 ):

Not living as you used to live when you were ignorant of the truth of God. Not living as you used to live before you were born again by the work of God's Holy Spirit within your life.

You see, the natural man is body, mind and spirit. The mind being ruled over by the body and the body appetites. The born-again man is a spiritual man. He's born by the Spirit. And born again means that you are now living a spirit-mind-body existence. Prior to being born again, you lived a body-mind-spirit. Body-mind-spirit; mind controlled by the body and the body appetites. Being born again you now live a spirit-mind-body existence. The body doesn't rule anymore. You're not ruled by the lust of your flesh. You found that life is more than just eating and drinking.

But now ruled by the Spirit, you now have the mind of the Spirit and your mind now is on things of the Spirit. They that are of the Spirit do mind the things of the Spirit. They that are of the flesh do mind the things of the flesh. But the mind of the flesh is death, but the mind of the Spirit is life and joy and peace.

So Peter here is saying, As obedient children, don't fashion your life after the former life, which was lived after the lust of your flesh, governed over by your flesh; your mind and life governed by your fleshly desires.

And as you look around at the world today, the world apart from Christ is a world that is governed by the desires of their flesh. That's what a person lives for, to fulfill their fleshly need. That's what the world talks about.

But as he which hath called you is holy, so be ye holy in all your manner of living ( 1 Peter 1:15 );

So we've been called to live a separated life. A life of holiness, a life of purity, not living after our flesh or the desires of our flesh, but living after the Spirit.

Because it is written, Be ye holy; for I am holy ( 1 Peter 1:16 ).

God's declaration when He gave the law unto the people.

And if you call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear ( 1 Peter 1:17 ):

That is, in reverence of God.

Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from that empty former life ( 1 Peter 1:18 );

Again, as obedient children, not fashioning yourselves according to the former lust in your ignorance: no longer ignorant of the things of God and the things of the Spirit. So we no longer live that empty life after the flesh, but now the rich life after the Spirit. We've been redeemed, set free from the bondage of sin, set free from the slavery to our flesh. "Not with corruptible things, as silver and gold."

Silver and gold have only temporal value. There's no eternal value to them at all, only temporal value. When you're talking about a man's soul, you're talking about something that is eternal. You cannot purchase something that is eternal with things of temporal value. You cannot buy salvation; you cannot earn salvation. You do not deserve salvation. It is a gift of God and is a work of grace. It is something that you receive, the work which God has done. So we've been redeemed, not with corruptible things like silver and gold from that empty life that we used to live.

that we received by tradition from our fathers ( 1 Peter 1:18 ).

And of course, writing to the Jews, he's writing about all of the traditional things that the Jew is, even to the present day, caught up in. And, I mean, they have a lot of tradition. Now we do, too. I mean, we've got just a lot of traditional things that are deeply ingrained in our culture that it would be better -- we would be better off if we could get rid of them. This tradition of celebration of Christmas; it's only traditional. Oh, Scrooge. Do away with Christmas; how could you? But you see how we sort of recoil at the thought of not celebrating Christmas because it's so deeply a part of our traditions.

But you see, the church only put a Christian name on a pagan holiday, so that the Christians could join in the celebration of the pagan holiday and make it legitimate for Christians to join in. Christians didn't want to feel left out of this pagan celebration of Saturnalia, the passing of the winter solstice. And so they put a Christian name to it. They said oh, it's Christmas. It's Christ-mas and we'll celebrate the birthday of Jesus though He wasn't born December 25; yet we'd, you know, we'd celebrate the birthday of Jesus.

And so you can all go out and you can do the things that the world does. You can buy your gifts and you can decorate your trees and you can, you know, join the pagan world in their celebration of Saturnalia. Helping the poor old solstice. Be sure and put the lights around the house and on your trees and all, so that you can help the sun make it through, you know.

After all, we got to help poor old sole; he's about to die. Days are getting shorter; every day is getting shorter. It's just about gone the twenty-second of December. Oh, it's almost -- this is about it, you know. It's almost over; sun is just about ready to flicker out. Get your candles lit; get your lights lit, you know. Help it out and oh, all right, by the twenty-fifth, it's observable that the days are getting longer. We made it. We helped the old sun.

All right, let's celebrate. Let's get drunk and let's pass out presents and let's decorate trees and, you know, have a big celebration. The sun made it through. Let's legitimize it though for Christians so it's Christ-mas, celebrate the birthday of Jesus.

Make sure that your celebration is more Christian than pagan, please. The vain traditions received from our fathers; hard to break from, isn't it? But we've been redeemed not with the corruptible things from that empty life of vain traditions.

But with the precious blood of Jesus Christ, as of a lamb without blemish and without spot ( 1 Peter 1:19 ):

Redemption; this is all intertwined back in the Old Testament, the idea, the concept of redemption, the idea of a sacrificial lamb. Going back to the Passover. The firstborn to be slain in every household. Protect your house. Take a lamb out of the flock. Let the lamb be the substitute for the firstborn. Take a lamb of the first year without spot and without blemish. Kill it, put its blood in a basin and with hyssop, sprinkle the blood on the lintels and the door post of your house, and when I pass through the land tonight, when I see the blood, I will pass over that house. I'll know that there's been a sacrifice, a substitute lamb for the firstborn of the house. I'll pass over that house.

And so this idea of a sacrificial lamb, God having provided ultimately His Lamb, His Son Jesus Christ, who shed His blood for the redemption of man. So the price of redemption, the blood of Jesus Christ.

Who verily was foreordained before the foundation of the world ( 1 Peter 1:20 ),

Again, God had planned before He even created the world. Knowing that man would fail. Knowing that man would sin, but desiring to prove and to show to man how much He loved him. God planned, before the foundation of the world, to demonstrate His love by the sending of His Son, to bear man's sin, to take the responsibility of your guilt and to die in your place; thus proving that God loves you. You never need to doubt the love of God. All you have to do is look at the cross of Jesus Christ and there God has declared, "manifested His love towards us, in that, while we were sinners, Christ died for the ungodly" ( Romans 5:8 ).

And so was ordained or "foreordained before the foundation of the world" but was manifest, though it was planned of God from the beginning, it was not fulfilled until Jesus came and went to the cross.

manifest in these last times for you, Who by him [by Jesus Christ] you believe in God, that raised him from the dead, and gave him glory; that your faith and hope might be in God. Seeing that you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that you love one another with a pure heart fervently: ( 1 Peter 1:20-22 )

And truly the message of the Gospel to those who have received it is that we are to love one another. Jesus said, "A new commandment I give unto you, that ye love one another, even as I have loved you. By this sign shall men know that you are my disciples, that you love one another" ( John 13:34-35 ).

And Paul describes the kind of love that we're to have for each other. "Love suffers long, and is kind; it envies not; it doesn't vaunt itself, is not proud, isn't puffed up, doesn't behave itself strangely, seeks not its own. But believes all things, bears all things, hopes all things, endures all things. It never fails" ( 1 Corinthians 13:4-8 ). That's the kind of love we're to have for one another. Loving one another with a pure heart fervently.

The greatest demonstration the church can give to the world is the love within the body for each other. Loving one another with unfeigned, that is, not that fake love that is so often a part of the whole world scene. "Oh darling, I love that dress you're wearing tonight." Just phony. People say, "Oh, I don't go to church because so many hypocrites in the church." Then you should not go to movies. There's more hypocrisy in that crowd than there is in any church crowd. Unfeigned love. Not faking it. "Love each other with a pure heart fervently."

Being born again ( 1 Peter 1:23 ),

Now "thanks be unto God who has begotten us again."

Being born again, not of corruptible seed ( 1 Peter 1:23 ),

Now I was -- I was born once of corruptible seed. I am the by-product of my dad and mom. Receiving twenty-three chromosomes from each, I am an interesting composite of them both. But the fact that it is corruptible seed is very obvious by the aging processes that have taken place, through the years of the catabolic forces have worked, and I'm gradually eroding away. Born once of corruptible seed. But I've been born again of incorruptible seed, the new life that I have. Is it going to pass? It's going on forever. "Being born again not of corruptible seed,"

but of incorruptible, by the word of God ( 1 Peter 1:23 ),

It was the word of God planted in my heart that brought forth spiritual life. For "the word of God is alive, and powerful, sharper than a two-edged sword, able [to decide] to divide between the bone and marrow, soul and the spirit" ( Hebrews 4:12 ). It's a discerner of the thoughts and the intents of the hearts of man. I've been born again by the word of God.

Jesus said, "A sower went forth to sow in the field and he planted his seed. Some fell on the wayside, some fell on stony ground, some fell among thorns, some fell on good ground". And then later on He said -- Now the disciples said, "Lord, explain to us that parable. What were you talking about?" And Jesus said, "The field is the world and the seed is the Word of God" ( Luke 8:5-11 ). We've been born again by incorruptible seed, the Word of God, that incorruptible seed whereby we have been born into a spiritual life. And though the old man perishes day by day, the new man is renewed by the Spirit.

Hey, I'm stronger, healthier than I've ever been in my whole life spiritually. Though I have more aches and pains and decrepitness in the old body than I've ever had in my whole life physically. As the old man perishes, the new man is becoming stronger day by day. And one of these days this old body just isn't going to be able to handle the new man. And so my spirit will move from this corrupting body into "the new building of God, a house not made with hands, eternal in the heavens" ( 2 Corinthians 5:1 ).

This inheritance that is incorruptible, undefiled, fades not away, reserved in heaven for me because I'm being kept by the power of God through faith.

So the flesh is like grass, and all of the glory of man is like the flower of grass. The grass withers, the flower thereof falls away: But the word of God endures for ever ( 1 Peter 1:24-25 ).

So things that are passing, things that are lasting. We've been redeemed not with corruptible things that are going to pass away, silver and gold; but with the precious blood of Jesus Christ. I've been born again, not with the corruptible seed but the incorruptible, the Word of God, "which lives and abides forever" ( 1 Peter 1:23 ).

Jesus said, "Heaven and earth will pass away, but my words will never pass away" ( Matthew 24:35 ). The universe is gradually wearing down. The sun is giving off 1,200,000 tons of mass every second. Gradually wearing down; that is, irrecoverable mass. One day the sun's going to flicker and die. But maybe we'll go into supernova first, flare and die. They estimate another fifteen, twenty billion years and the sun's going to have it, have had it. That's right, the word of God will still be around. I'll still be around because I've been born by the word of God into this incorruption, this new life, this eternal life.

"Heaven and earth will pass away; my word", Jesus said, "will never pass away." I've been born by that word of God, that word which abides forever. The flesh, all flesh is as grass. That is, it's going to perish. It's going to, like the flower, it's going to wither and die. But the word of the Lord endures forever.

And this is the word which by the gospel is preached unto you ( 1 Peter 1:25 ).

Hey, we got something. We've got hold of something here that's eternal, something that's going to last forever. And I have been born again by that into this eternal life.

"

Contending for the Faith

Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

Peter, an apostle of Jesus Christ: Peter begins this writing by establishing his apostleship. He was Simon, son of Jonah; but more than that, he was called to be an apostle of Jesus Christ. A former fisherman on the Sea of Galilee, Simon was brought to the Lord by his brother Andrew (John 1:40) and was with the Lord as much as any man was in this world, being a part of the inner circle of Peter, James, and John. He was not only to follow Jesus but to become one of His closest associates and to witness some of the Lord’s most significant experiences while He was on the earth. Peter saw Jarius’ daughter raised; witnessed the transfiguration scene; was with the Lord in Caesarea Philippi in Matthew 16, insisting that "thou art the Christ the son of the living God"; and experienced Gethsemane with the Lord. On the other hand, he had denied the Lord publicly at the Jerusalem trial, even though he repented and was restored. Even so, it was Peter whom the Lord selected to begin the Christian era by preaching on Pentecost (Acts 2), to open the door of faith to the Gentiles (Acts 10), and to defy the Jerusalem Council (Acts 15).

Simon became the petros (as named by the Lord), meaning "the stone, a fragment," and he became one of the great men of all times. By the way he carried on his work for the Lord after his conversion, he obviously believed with all of his heart that he was an ambassador divine. Peter believed that his source of authority was Jesus Christ--there can be no doubt about that because he witnessed too many great events in Jesus’ life. Perhaps it was because of Peter’s abundant participation in the life of Jesus that the Lord chose Peter, the "petros," to be an apostle. And he was more: he was an elder and a preacher. Yet, despite the magnitude of the work God called Peter to do, he still maintained his humility, never claiming supremacy. He introduces this epistle in simple terms: "Peter, an apostle of Jesus Christ."

We must remember as we go through this book that we are listening to the words of a fisherman speaking and writing from Babylon. That reality is somewhat difficult to keep in mind as we listen to some of the most profound truths the world has ever known.

to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia: Peter here refers to "the dispersion" by using a technical Jewish term to indicate those of their number scattered among Gentile nations (John 7:35). He is writing to disciples scattered in the region of Asia Minor: Pontus, Galatia, Cappadocia, Asia, and Bithynia, the country that is now the country of Turkey. He is speaking to the people of God who are dispersed among the unbelievers of their day.

Dr. Constable's Expository Notes

Peter is a Greek name (lit. Petros, meaning a stone or rock). No one else in the New Testament has the name Peter, though Peter called Christians stones in this epistle (1 Peter 2:4-5). In Aramaic "stone" is the word cephas. Jesus gave the name Cephas to Simon (The Greek transliteration of Simeon, Peter’s Hebrew name) as a prediction of what this apostle would become (John 1:42; Matthew 16:18).

The word "apostle" has both a technical and a general sense in the New Testament. It refers to the Twelve and Paul, but also to others who went out as the Twelve and Paul did to represent Jesus Christ (cf. Acts 14:4; Acts 14:14). Peter was one of the Twelve. He wrote with full apostolic authority.

Peter called his readers aliens (NIV strangers) to introduce this self-concept into their minds. In this letter he emphasized that Christians are really citizens of heaven and our sojourn here on earth is only temporary (1 Peter 2:11; cf. Genesis 32:4; Psalms 39:12). The Greek word perepidemos (alien) contains both the ideas of alien nationality and temporary residence (cf. 1 Peter 2:11; Hebrews 11:13).

"Parepidemoi are persons who belong to some other land and people, who are temporarily residing with a people to whom they do not belong. . . .

"Aliens are often held in contempt by the natives among whom they dwell." [Note: Richard C. H. Lenski, The Interpretation of the Epistles of St. Peter, St. John, and St. Jude, p. 21.]

"This is an epistle from the homeless to the homeless." [Note: Michaels, p. 9.]

The particular group of Christians to whom this epistle went first lived in the northern Roman provinces of Asia Minor (modern western Turkey), north of the Taurus Mountains. [Note: See Ernest Best, 1 Peter, pp. 14-15.] Peter Davids estimated that when Peter wrote this epistle about one million Jews lived in Palestine and two to four million lived outside it. Asia Minor held the third largest concentration of Diaspora Jews after Babylon and Egypt. [Note: Davids, p. 46.]

This was originally an encyclical letter written for circulation among the addressees. The sequence of provinces corresponds to the route that the bearer of the original epistle would have normally followed. [Note: F. J. A. Hort, The First Epistle of St. Peter 1:1-2:17, pp. 157-84; Selwyn, p. 119; Goppelt, p. 4.] This is also true of the seven cities addressed in Revelation 2, 3.

Peter’s readers were God’s elect (Ephesians 1:4; cf. Deuteronomy 14:2; Isaiah 45:4). One writer believed "chosen" (NASB) should be connected with "aliens." [Note: D. Edmond Hiebert, "Designation of the Readers in 1 Peter 1:1-2," Bibliotheca Sacra 137:545 (January-March 1980):65.] However most translators regarded "chosen" as a noun, not an adjective, as the NASB suggests. [Note: E.g., Bigg, p. 90.]

". . . the letter develops a unified thematic focus: the existence of Christians in a non-Christian society and overcoming that society by being prepared to bear oppression, i.e., to ’suffer.’

"This thematic focus, i.e., the question of how to live in society-the fundamental problem of every social ethic-was for Jesus’ disciples from the very beginning an acute problem." [Note: Goppelt, p. 19.]

Dr. Constable's Expository Notes

I. INTRODUCTION 1:1-2

Peter began this epistle in the manner that was customary in his day. [Note: See Philip L. Tite, "The Compositional Function of the Petrine Prescript: A Look at 1 Peter 1:1-3," Journal of the Evangelical Theological Society 39:1 (March 1996):47-56.] He introduced himself and his original readers, and he wished God’s blessing on them to prepare them for what he had to say. He prepared them for dealing with trials by reminding them of who they were, what they had, and where they were going (1 Peter 1:1-5).

Barclay's Daily Study Bible

Chapter 1

THE GREAT INHERITANCE ( 1 Peter 1:1-2 )

1:1-2 Peter, an apostle of Jesus Christ, to God's Chosen People, who are scattered as exiles throughout Pontus, Galatia, Cappadocia, Asia and Bithynia. I am an apostle, and you are chosen, according to the fore-knowledge of God, through the consecration of the Spirit, for obedience and to be sprinkled by the blood of Jesus Christ. May grace and peace be multiplied to you.

It happens again and again in the New Testament that the true greatness of a passage lies not only on the surface and in what is actually said, but in the ideas and the convictions which lie behind it. That is particularly so here.

It is clear that this letter was written to people who were Gentiles. They have been released from the futile way of life which they had learned from their fathers ( 1 Peter 1:18). Those who were once not a people had become nothing less than the people of God ( 1 Peter 2:10). In previous times they had walked after the will and the lusts of the Gentiles ( 1 Peter 4:3). But the outstanding thing about this passage is that it takes words and conceptions which had originally applied only to the Jews, the Chosen Nation, and applies them to the Gentiles, who had once been believed to be outside the mercy of God. Once it had been said that "God created the Gentiles to be fuel for the fires of Hell." Once it had been said that, just as the best of the snakes must be crushed, so even the best of the Gentiles must be destroyed. Once it had been said that God loved only Israel of all nations upon the earth. But now the mercy, the privileges, and the grace of God have gone out to all the earth and to all men, even to those who could never have expected them.

(i) Peter calls the people to whom he writes the elect, God's Chosen People, Once that had been a title which belonged to Israel alone: "You are a people holy to the Lord your God; the Lord your God has chosen you to be a people for his own possession, out of all the peoples that are on the face of the earth" ( Deuteronomy 7:6; compare Deuteronomy 14:2). The prophet speaks of "Israel, my chosen" ( Isaiah 45:4). The Psalmist speaks of "the sons of Jacob, his chosen ones" ( Psalms 105:6; Psalms 105:43).

But the nation of Israel failed in the purposes of God, for, when he sent his Son into the world, they rejected and crucified him. When Jesus spoke the Parable of the Wicked Husbandmen, he said that the inheritance of Israel was to be taken from them and given to others ( Matthew 21:41; Mark 12:9; Luke 20:16). That is the basis of the great New Testament conception of the Christian Church as the true Israel, the new Israel, the Israel of God (compare Galatians 6:16). All the privileges which had once belonged to Israel now belonged to the Christian Church. The mercy of God has gone out to the ends of the earth, and all nations have seen the glory and experienced the grace of God.

(ii) There is another word here which once belonged exclusively to Israel. The address literally reads: "To the elect strangers of the Diaspora throughout Pontus, Galatia, Cappadocia, Asia and Bithynia." Diaspora ( G1290) , literally the dispersion, was the technical name for the Jews scattered in exile in all the countries outside the bounds of Palestine. Sometimes in their troubled history the Jews had been forcibly deported from their native land; sometimes they had gone of their own free will to work, and often to prosper, in other lands. Those exiled Jews were called the Diaspora ( G1290) . But now the real Diaspora is not the Jewish nation; it is the Christian Church scattered abroad throughout the provinces of the Roman Empire and the nations of the world. Once the people who had been different from others were the Jews; now the people who are different are the Christians. They are the people whose King is God, whose home is eternity, and who are exiles in the world.

THE CHOSEN OF GOD AND THE EXILES OF ETERNITY ( 1 Peter 1:1-2 continued)

What we have just been saying means that the two great titles of which we have been thinking belong to us who are Christians.

(i) We are the Chosen People of God. There is uplift here. Surely there can be no greater compliment and privilege in all the world than to be chosen by God. The word eklektos ( G1588) can describe anything that is specially chosen; it can describe specially chosen fruit, articles specially chosen because they are so outstandingly well made, picked troops specially chosen for some great exploit. We have the honour of being specially chosen by God. But there is also challenge and responsibility here. God always chooses for service. The honour which he gives a man is that of being used for his purposes. It was precisely there that the Jews failed, and we have to see to it that the tragedy of a like failure does not mark our lives.

(ii) We are the exiles of eternity. This is never to say that we must withdraw from the world, but that in the realest sense we must be at the same time both in the world and not of it. It has been wisely said that the Christian must be apart from the world but never aloof from it. Wherever the exiled Jew settled, his eyes were towards Jerusalem. In foreign countries his synagogues were so built that, when the worshipper entered, he was facing towards Jerusalem. However useful a citizen of his adopted country the Jew was, his greatest loyalty was to Jerusalem.

The Greek word for such a sojourner in a strange land is paroikos ( G3941) . A paroikos was a man who was in a strange land and whose thoughts ever turned home. Such a sojourning was called a paroikia ( G3940) ; and paroikia is the direct derivation of the English word parish. The Christians in any place are a group of people whose eyes are turned to God and whose loyalty is beyond. "Here," said the writer to the Hebrews, "we have no lasting city, but we seek the city which is to come" ( Hebrews 13:14).

We must repeat that this does not mean withdrawal from the world; but it does mean that the Christian sees all things in the light of eternity and life as a journey towards God. It is this which decides the importance which he attaches to anything; it is this which dictates his conduct. It is the touchstone and the dynamic of his life.

There is a famous unwritten saying of Jesus: "The world is a bridge. The wise man will pass over it, but he will not build his house upon it." This is the thought which is behind the famous passage in The Epistle to Diognetus, one of the best-known works of the post-apostolic age: "Christians are not marked out from the rest of mankind by their country or their speech or their customs.... They dwell in cities both Greek and barbarian, each as his lot is cast, following the customs of the region in clothing and in food and in the outward things of life generally; yet they manifest the wonderful and openly paradoxical character of their own state. They inhabit the lands of their birth, but as temporary residents thereof; they take their share of all responsibilities as citizens, and endure all disabilities as aliens. Every foreign land is their native land, and every native land a foreign land.... They pass their days upon earth, but their citizenship is in heaven."

It would be wrong to think that this makes the Christian a bad citizen of the land in which he lives. It is because he sees all things in the light of eternity that he is the best of all citizens, for it is only in the light of eternity that the true values of things can be seen.

We, as Christians, are the Chosen People of God; we are the exiles of eternity. Therein lie both our priceless privilege and our inescapable responsibility.

THE THREE GREAT FACTS OF THE CHRISTIAN LIFE ( 1 Peter 1:1-2 continued)

In 1 Peter 1:2 we are confronted with the three great facts of the Christian life.

(i) The Christian is chosen according to the foreknowledge of God. C. E. B. Cranfield has a fine comment on this phrase: "If all our attention is concentrated on the hostility or indifference of the world or the exiguousness of our own progress in the Christian life, we may well be discouraged. At such times we need to be reminded that our election is according to the,foreknowledge of God the Father. The Church is not just a human organization--though, of course, it is that. Its origin lies, not in the will of the flesh, in the idealism of men, in human aspirations and plans, but in the eternal purpose of God." When we are discouraged we may well remind ourselves that the Christian Church came into being according to the purpose and plan of God and, if it is true to him, it can never ultimately fail.

(ii) The Christian is chosen to be consecrated by the Spirit. Luther said: "I believe that I cannot by my own reason or strength believe in Jesus Christ my Lord, or come to him." For the Christian the Holy Spirit is essential to every part of the Christian life and every step in it. It is the Holy Spirit who awakens within us the first faint longings for God and goodness. It is the Holy Spirit who convicts us of our sin and leads us to the Cross where that sin is forgiven. It is the Holy Spirit who enables us to be freed from the sins which have us in their grip and to gain the virtues which are the fruit of the Spirit. It is the Holy Spirit who gives us the assurance that our sins are forgiven and that Jesus Christ is Lord. The beginning, the middle and the end of the Christian life are the work of the Holy Spirit.

(iii) The Christian is chosen for obedience and for sprinkling by the blood of Jesus Christ. In the Old Testament there are three occasions when sprinkling with blood is mentioned. It may well be that all three were present in Peter's mind and that all three have something to contribute to the thought behind these words.

(a) When a leper had been healed, he was sprinkled with the blood of a bird ( Leviticus 14:1-7). Sprinkling with blood is, therefore, the symbol of cleansing. By the sacrifice of Christ, the Christian is cleansed from sin.

(b) Sprinkling with blood was part of the ritual of the setting apart of Aaron and the priests ( Exodus 29:20-21; Leviticus 8:30). It was the sign of setting apart for the service of God. The Christian is specially set apart for the service of God, not only within the Temple, but also within the world.

(c) The great picture of the sprinkling comes from the covenant relationship between Israel and God. In the covenant, God, of his own gracious will, approached Israel that they might be his people and that he might be their God. But that relationship depended on the Israelites accepting the conditions of the covenant and obeying the law. Obedience was a necessary condition of the covenant, and failure in obedience meant failure of the covenant relationship between God and Israel. So the book of the covenant was read to Israel and the people pledged themselves: "All the words which the Lord has spoken we will do." As a token of this relationship of obedience between the people and God, Moses took half the blood of the sacrifice and sprinkled it on the altar, and half the blood of the sacrifice and sprinkled it on the people ( Exodus 24:1-8). Sprinkling was for obedience.

Through the sacrifice of Jesus Christ the Christian is called into a new relationship with God, in which the sins of the past are forgiven and he is pledged to obedience in the time to come.

It is in the purpose of God that the Christian is called. It is by the work of the Holy Spirit that his life is hallowed towards God. It is by the sprinkling of the blood of Christ that he is cleansed from past sin and dedicated to future obedience to God.

THE REBIRTH OF THE CHRISTIAN ( 1 Peter 1:3-5 )

1:3-5 Blessed be the God and Father of our Lord Jesus Christ, who, according to his great mercy, has brought about in us that rebirth which leads to a living hope through the resurrection of Jesus Christ from the dead, an inheritance imperishable, undefilable, and unfading, kept safe in heaven for us, who are protected by the power of God through faith, until there comes that deliverance which is ready to be revealed at the last time.

It will take us a long time to appropriate the riches of this passage, for there are few passages in the New Testament where more of the great fundamental Christian ideas come together.

It begins with a doxology to God--but a doxology with a difference. For a Jew the commonest of all beginnings to prayer was, "Blessed art thou, O God." The Christian takes over that prayer--but with a difference. His prayer begins, "Blessed be the God and Father of our Lord Jesus Christ." He is not praying to a distant, unknown God; he is praying to the God who is like Jesus and to whom, through Jesus Christ, he may come with childlike confidence.

This passage begins with the idea of rebirth; the Christian is a man who has been reborn; begotten again by God to a new kind of life. Whatever else this means, it means that, when a man becomes a Christian, there comes into his life a change so radical that the only thing that can be said is that life has begun all over again for him. This idea of rebirth runs all through the New Testament. Let us try to collect what it says about it.

(i) The Christian rebirth happens by the will and by the act of God ( John 1:13; James 1:18). It is not something which a man achieves any more than he achieves his physical birth.

(ii) Another way to put that is to say that this rebirth is the work of the Spirit ( John 3:1-15). It happens to a man, not by his own effort, but when he yields himself to be possessed and re-created by the Spirit within him.

(iii) It happens by the word of truth ( James 1:18; 1 Peter 1:23). In the beginning it was the word of God which created heaven and earth and all that is in them. God spoke and the chaos became a world, and the world was equipped with and for life. It is the creative word of God in Jesus Christ which brings about this rebirth in a man's life.

(iv) The result of this rebirth is that the man who is reborn becomes the first fruits of a new creation ( James 1:18). It lifts him out of this world of space and time, of change and decay, of sin and defeat, and brings him here and now into touch with eternity and eternal life.

(v) When a man is reborn, it is to a living hope ( 1 Peter 1:3). Paul describes the heathen world as being without hope ( Ephesians 2:12). Sophocles wrote: "Not to be born at all--that is by far the best fortune; the second best is as soon as one is born with all speed to return thither whence one has come." To the heathen the world was a place where all things faded and decayed; it might be pleasant enough in itself but it was leading out into nothing but an endless dark. To the ancient world the Christian characteristic was hope. That hope came from two things. (a) The Christian felt that he had been born, not of corruptible, but of incorruptible seed ( 1 Peter 1:23). He had something of the very seed of God in him and, therefore, had in him a life which neither time nor eternity could destroy. (b) It came from the resurrection of Jesus Christ ( 1 Peter 1:3). The Christian had for ever beside him--even more, was one with--this Jesus Christ who had conquered even death and, therefore, there was nothing of which he need be afraid.

(vi) The rebirth of the Christian is a rebirth to righteousness ( 1 John 2:29; 1 John 3:9; 1 John 5:18). In this rebirth he is cleansed from himself, the sins which shackle him and the habits which bind him; and he is given a power which enables him to walk in righteousness. That is not to say that the man who is reborn will never sin; but it is to say that every time he falls he will be given the power and the grace to rise again.

(vii) The rebirth of the Christian is a rebirth to love ( 1 John 4:7). Because the life of God is in him, he is cleansed from the essential unforgiving bitterness of the self-centred life and there is in him something of the forgiving and sacrificial love of God.

(viii) Finally, the rebirth of the Christian is rebirth to victory ( 1 John 5:4). Life ceases to be defeat and begins to be victory, over self and sin and circumstances. Because the life of God is in him, the Christian has learned the secret of victorious living.

THE GREAT INHERITANCE ( 1 Peter 1:3-5 continued)

Further, the Christian has entered into a great inheritance (kleronomia, G2817) . Here is a word with a great history; for it is the word which is regularly used in the Greek Old Testament for the inheritance of Canaan, the Promised Land. Again and again the Old Testament speaks of the land which God had given his people for an inheritance to possess ( Deuteronomy 15:4; Deuteronomy 19:10). To us inheritance tends to mean something which in the future we shall possess; as the Bible uses the word, it rather means a secure possession. To the Jew the great settled possession was the Promised Land.

But the Christian inheritance is even greater. Peter uses three words with three great pictures behind them to describe it. It is imperishable (aphthartos, G862) . The word does mean imperishable but it can also mean unravaged by any invading army. Many and many a time Palestine had been ravaged by the armies of the aliens; it had been fought over and blasted and destroyed. But the Christian possesses a peace and a joy, which no invading army can ravage and destroy. It is undefilable. The word is amiantos ( G283) , and the verb miainein ( G3392) , from which this adjective comes, means to pollute with impious impurity. Many and many a time Palestine had been rendered impure by false worship of false gods ( Jeremiah 2:7; Jeremiah 2:23; Jeremiah 3:2; Ezekiel 20:43). The defiling things had often left their touch even on the Promised Land; but the Christian has a purity which the sin of the world cannot infect. It is unfading (amarantos, G263) . In the Promised Land, as in any land, even the loveliest flower fades and the loveliest blossom dies. But the Christian is lifted into a world where there is no change and decay and where his peace and joy are untouched by the chances and the changes of life.

What, then, is this wonderful inheritance which the reborn Christian possesses? There may be many secondary answers to that question but there is only one primary answer--the inheritance of the Christian is God himself. The Psalmist said, "The Lord is my chosen portion... I have a goodly heritage" ( Psalms 16:5). God is his portion for ever ( Psalms 73:23-26). "The Lord," said the prophet, "is my portion; therefore I will hope in him" ( Lamentations 3:24).

It is because the Christian possesses God and is possessed by God that he has the inheritance which is imperishable, undefilable and which can never fade away.

PROTECTED IN TIME AND SAFE IN ETERNITY ( 1 Peter 1:3-5 continued)

The inheritance of the Christian, the full joy of God, is waiting for him in heaven; and of that Peter has two great things to say.

(i) On our journey through this world to eternity we are protected by the power of God through faith. The word which Peter uses for protect (phrourein, G5432) is a military word. It means that our life is garrisoned by God and that he stands sentinel over us all our days. The man who has faith never doubts, even when he cannot see him, that God is standing within the shadows keeping watch upon his own. It is not that God saves us from the troubles and the sorrows and the problems of life; but he enables us to conquer them and march on.

(ii) The final salvation will be revealed at the last time. Here we have two conceptions which are at the very basis of New Testament thought.

The New Testament frequently speaks of the last day or days, or the last time. At the back of this is the way the Jews divided all time into two ages--the present age, which is wholly under the domination of evil and the age to come, which will be the golden age of God. In between came the day of the Lord during which the world would be destroyed and remade and judgment would come. It is this in between time which is the last days or the last time, that time when the world as we know it will come to an end.

It is not given to us to know when that time will come nor what will happen then. But we can gather together what the New Testament says about these last days.

(i) The Christians believed that they were already living in the last days. "It is the last hour," says John to his people ( 1 John 2:18). The writer to the Hebrews speaks of the fullness of the revelation which has come to men in Christ in these last days ( Hebrews 1:2). As the first Christians saw it, God had already invaded time and the end was hastening on.

(ii) The last times were to be times of the pouring out of God's Spirit upon men ( Acts 2:17). The early Christians saw that being fulfilled in Pentecost and in the Spirit-filled Church.

(iii) It was the regular conviction of the early Christians that before the end the powers of evil would make a final assault and that all kinds of false teachers would arise ( 2 Timothy 3:1; 1 John 2:18; Jd 18 ).

(iv) The dead would be resurrected. It is Jesus' promise that at the last time he will raise up his own ( John 6:39-40; John 6:44; John 6:54; John 11:24).

(v) Inevitably it would be a time of judgment when God's justice would be exercised and his enemies find their just condemnation and punishment ( John 12:48; James 5:3).

Such are the ideas which are in the minds of the New Testament writers when they use this phrase the last times or the last days.

Clearly for many a man such a time will be a time of terror; but for the Christian there is, not terror, but deliverance. The word sozein ( G4982) means to save in far more than a theological sense. It is the regular word for to rescue from danger and to heal in sickness. Charles Bigg in his commentary points out that in the New Testament sozein ( G4982) , to save, and soteria ( G4991) , salvation, have four different, but closely related, spheres of meaning. (a) They describe deliverance from danger ( Matthew 8:25). (b) They describe deliverance from disease ( Matthew 9:21). (c) They describe deliverance from the condemnation of God ( Matthew 10:22; Matthew 24:13). (d) They describe deliverance from the disease and power of sin ( Matthew 1:21). Salvation is a many-sided thing. In it there is deliverance from danger, deliverance from disease, deliverance from condemnation and deliverance from sin. And it is that, and nothing less than that, to which the Christian can look forward at the end.

THE SECRET OF ENDURANCE ( 1 Peter 1:6-7 )

1:6-7 Herein you rejoice, even if it is at present necessary that for a brief time you should be grieved by all kinds of trials, for the object of these trials is that your tried and tested faith, more precious than gold which perishes though it is tested by the fire, may win praise and glory and honour when Jesus Christ shall appear.

Peter comes to the actual situation in life in which his readers found themselves. Their Christianity had always made them unpopular, but now they were facing almost certain persecution. Soon the storm was going to break and life was going to be an agonizing thing. In face of that threatening situation Peter in effect reminds them of three reasons why they can stand anything that may come upon them.

(i) They can stand anything because of what they are able to look forward to. At the end there is for them the magnificent inheritance, life with God. In fact this is how Westcott understands the phrase, "in the last time" (en ( G1722) kairo ( G2540) eschato, G2078) . We have taken it to mean in the time when the world as we know it will come to an end; but the Greek can mean when the worst comes to the worst. It is then, says Westcott, when things have reached their limit, that the saving power of Christ will be displayed.

In any event, the ultimate meaning is the same. For the Christian persecution and trouble are not the end; beyond lies the glory; and in the hope of that glory he can endure anything that life brings to him. It sometimes happens that a man has to undergo a painful operation or course of treatment; but he gladly accepts the pain and the discomfort because of the renewed health and strength which lie beyond. It is one of the basic facts of life that a man can endure anything so long as he has something to look forward to--and the Christian can look forward to the ultimate joy.

(ii) They can stand anything that comes if they remember that every trial is, in fact, a test. Before gold is pure it has to be tested in the fire. The trials which come to a man test his faith and out of them that faith can emerge stronger than ever it was before. The rigours which the athlete has to undergo are not meant to make him collapse but to make him able to develop more strength and staying-power. In this world trials are not meant to take the strength out of us, but to put the strength into us.

In this connection there is something most suggestive in the language Peter uses. He says that the Christian for the moment may well have to undergo various trials. The Greek is poikilos ( G4164) , which literally means many-coloured. Peter uses that word only one other time and it is to describe the grace of God ( 1 Peter 4:10). Our troubles may be many-coloured, but so is the grace of God; there is no colour in the human situation which that grace cannot match. There is a grace to match every trial and there is no trial without its grace.

(iii) They can stand anything, because at the end of it, when Jesus Christ appears, they will receive from him praise and glory and honour. Again and again in this life we make our biggest efforts and do our best work, not for pay or profit, but in order to see the light in someone's eyes and to hear his word of praise. These things mean more than anything else in the world. The Christian knows that, if he endures, he will in the end hear the Master's "Well done!"

Here is the recipe for endurance when life is hard and faith is difficult. We can stand up to things because of the greatness to which we can look forward, because every trial is another test to strengthen and to purify our faith, and because at the end of it Jesus Christ is waiting to say, "Well done!" to all his faithful servants.

UNSEEN BUT NOT UNKNOWN ( 1 Peter 1:8-9 )

1:8-9 Although you never knew him, you love him; although you do not see him, you believe in him. And you rejoice with unspeakable and glorious joy because you are receiving that which faith must end in--the salvation of your souls.

Peter is drawing an implicit contrast between himself and his readers. It was his great privilege to have known Jesus in the days of his flesh. His readers had not had that joy; but, although they never knew Jesus in the flesh, they love him; and although they do not see him with the bodily eye, they believe. And that belief brings to them a joy beyond speech and clad with glory, for even here and now it makes them certain of the ultimate welfare of their souls.

E. G. Selwyn in his commentary distinguishes four stages in man's apprehension of Christ.

(i) The first is the stage of hope and desire, the stage of those who throughout the ages dreamed of the coming of the King. As Jesus himself said to his disciples, "Many prophets and kings desired to see what you see, and did not see it" ( Luke 10:23-24). There were the days of longings and expectations which were never fully realized.

(ii) The second stage came to those who knew Christ in the flesh. That is what Peter is thinking about here. That is what he was thinking about when he said to Cornelius, "We are witnesses to all that he did, both in the country of the Jews and in Jerusalem" ( Acts 10:39). There were those who walked with Jesus and on whose witness our knowledge of his life and the words depends.

(iii) There are those in every nation and time who see Jesus with the eye of faith. Jesus said to Thomas, "Have you believed because you have seen me? Blessed are those who have not seen, and yet believe" ( John 20:29). This way of seeing Jesus is possible only because he is not someone who lived and died and exists now only as a figure in a book but someone who lived and died and is alive for evermore. It has been said that "no apostle ever remembered Jesus." That is to say, Jesus is not only a memory; he is a person whom we can meet.

(iv) There is the beatific vision. It was John's confidence that we shall see him as he is ( 1 John 3:2). "Now," said Paul, "we see in a mirror dimly, but then face to face" ( 1 Corinthians 13:12). If the eye of faith endures, the day will come when it will be the eye of sight, and we shall see face to face and know even as we are known.

Jesus, these eyes have never seen

That radiant form of thine;

The veil of sense hangs dark between

Thy blessed face and mine.

I see thee not, I hear thee not,

Yet art thou oft with me;

And earth hath ne'er so dear a spot

As where I meet with thee.

Yet, though I have not seen, and still

Must rest in faith alone,

I love thee, dearest Lord, and will,

Unseen but not unknown.

When death these mortal eyes shall seal,

And still this throbbing heart,

The rending veil shall thee reveal

All glorious as thou art.

THE FORETELLING OF THE GLORY ( 1 Peter 1:10-12 )

1:10-12 Prophets, who prophesied about the grace which was to come to you, enquired and searched concerning that salvation, seeking to find out when and how the Spirit of Christ within them, testifying in advance to the sufferings destined for Christ and to the glories which must follow them, was telling them that it would come. It was revealed to them that the ministry which they were exercising in these things was not for themselves but for you, things which have now been proclaimed to you through those who preached the gospel to you through the power of the Holy Spirit sent down from heaven, things of which the angels long to catch a glimpse.

Here again we have a rich passage. The wonder of the salvation which was to come to men in Christ was such that the prophets searched and enquired about it; and even the angels were eager to catch a glimpse of it. Few passages have more to tell us about how the prophets wrote and about how they were inspired.

(i) We are told two things about the prophets. First, they searched and enquired about the salvation which was to come. Second, the Spirit of Christ told them about Christ. Here we have the great truth that inspiration depends on two things--the searching mind of man and the revealing Spirit of God. It used sometimes to be said that the men who wrote Scripture were pens in the hands of God or flutes into which his Spirit breathed or lyres across which his Spirit moved. That is to say, they were held to be nothing more than almost unconscious instruments in God's hands. But this passage tells us that God's truth comes only to the man who searches for it. In inspiration there is an element which is human and an element which is divine; it is the product at one and the same time of the search of man's mind and the revelation of God's Spirit.

Further, this passage tells us that the Holy Spirit, the Spirit of Christ, was always operative in this world. Wherever men have glimpsed beauty, wherever they have laid hold on truth, wherever they have had longings for God, the Spirit of Christ was there. Never has there been any time in any nation when the Spirit of Christ was not moving men to seek God and guiding them to find him. Sometimes they have been blind and deaf, sometimes they have misinterpreted that guidance, sometimes they have grasped but fragments of it, but always that revealing Spirit has been there to guide the searching mind.

(ii) This passage tells us that the prophets spoke of the sufferings and the glory of Christ. Such passages as Psalms 22:1-31 and Isaiah 52:13-15; Isaiah 53:1-12 found their consummation and fulfilment in the sufferings of Christ. Such passages as Psalms 2:1-12, Psalms 16:8-11, Psalms 110:1-7, found their fulfilment in the glory and the triumph of Christ. We need not think that the prophets foresaw the actual man Jesus. What they did foresee was that one would come some day in whom their dreams and visions would all be fulfilled.

(iii) This passage tells us for whom the prophets spoke. It was the message of the glorious deliverance of God that they brought to men. That was a deliverance which they themselves never experienced. Sometimes God gives a man a vision, but says to the man himself, "Not yet!" He took Moses to Pisgah and showed him the Promised Land and said to him, "I have let you see it with your eyes, but you shall not go over there" (Deut 34:14). Someone tells of watching one night at dusk a blind lamplighter lighting the lamps. He tapped his way from lamp-post to lamp-post bringing to others a light which he himself would never see. As the prophets knew, it is a great gift to receive the vision, even if the consummation of the vision is for others still to come.

THE MESSAGE OF THE PREACHER ( 1 Peter 1:10-12 continued)

This passage tells us not only of the visions of the prophets but also of the message of the preacher. It was the preachers who brought the message of salvation to the readers of Peter's letter.

(i) It tells us that preaching is the announcement of salvation. Preaching may at different times have many notes and many aspects, but fundamentally it is the proclamation of the gospel, the good news. The preacher may at times have to warn, threaten and condemn; he may have to remind men of the judgment and the wrath of God; but basically, beyond all else, his message is the announcement of salvation.

(ii) It tells us that preaching is through the Holy Spirit sent down from heaven. The preacher's message is not his own; it is given to him. He brings, not his own opinions and even prejudices; he brings the truth as given him by the Holy Spirit. Like the prophet he will have to search and enquire; he will have to study and to learn; but he must then wait for the guidance of the Spirit to come to him.

(iii) It tells us that the preacher's message is of things of which the angels long to catch a glimpse. There is no excuse for triviality in preaching. There is no excuse for an earthbound and unlovely message without interest or thrill. The salvation of God is a tremendous thing.

It is with the message of salvation and the inspiration of the Spirit of Christ that the preacher must ever appear before men.

THE NECESSARY VIRILITY OF THE CHRISTIAN FAITH ( 1 Peter 1:13 )

1:13 So, then, gird up the loins of your mind; be sober; come to a final decision to place your hope on the grace which is going to be brought to you at the revealing of Jesus Christ.

Peter has been talking about the greatness and the glory to which the Christian may look forward; but the Christian can never be lost in dreams of the future; he must always be virile in the battle of the present. So Peter sends out three challenges to his people.

(i) He tells them to gird up the loins of their mind This is a deliberately vivid phrase. In the east men wore long flowing robes which hindered fast progress or strenuous action. Round the waist they wore a broad belt or girdle; and when strenuous action was necessary they shortened the long robe by pulling it up within the belt in order to give them freedom of movement. The English equivalent of the phrase would be to roll up one's sleeves or to take off one's jacket. Peter is telling his people that they must be ready for the most strenuous mental endeavour. They must never be content with a flabby and unexamined faith; they must set to and think things out and think them through. It may be that they will have to discard some things. It may be that they will make mistakes. But what they are left with will be theirs in such a way that nothing and nobody can ever take it away from them.

(ii) He tells them to be sober. The Greek word, like the English, can have two meanings. It can mean that they must refrain from drunkenness in the literal sense of the term; and it can also mean that they must be steady in their minds. They must become intoxicated neither with intoxicating liquor nor with intoxicating thoughts; they must preserve a balanced judgment. It is easy for the Christian to be carried away with this, that, or the next sudden enthusiasm and to become readily intoxicated with the latest fashion and the newest craze. Peter is appealing to them to maintain the essential steadiness of the man who knows what he believes.

(iii) He tells them to set their hope on the grace which is going to be given to them when Jesus Christ comes. It is the great characteristic of the Christian that he lives in hope; and because he lives in hope he can endure the trials of the present. Any man can endure struggle and effort and toil, if he is certain that it is all leading somewhere. That is why the athlete accepts his training and the student his study. For the Christian the best is always still to come. He can live with gratitude for all the mercies of the past, with resolution to meet the challenge of the present and with the certain hope that in Christ the best is yet to be.

THE CHRISTLESS LIFE AND THE CHRIST-FILLED LIFE ( 1 Peter 1:14-25 )

1:14-25 Be obedient children. Do not continue to live a life which matches the desires of the days of your former ignorance, but show yourselves holy in all your conduct of life as he who called you is holy, because it stands written: "You must be holy, because I am holy." If you address as Father him who judges each man according to his work with complete impartiality, conduct yourselves with reverence throughout the time of your sojourn in this world; for you know that it was not by perishable things, by silver or gold, that you were rescued from the futile way of life which you learned from your fathers, but it was by the precious blood of Christ, as of a lamb without blemish and without spot. It was before the creation of the world that he was predestined to his work; it is at the end of the ages that he has appeared, for the sake of you who through him believe in God, who raised him from the dead and gave him glory, so that your faith and hope might be in God. Now that you have purified your souls by obedience to the truth--a purification that must issue in a brotherly love that is sincere--love each other heartily and steadfastly, for you have been reborn, not of mortal but of immortal seed, through the living and abiding word of God, for, "All flesh is grass, and its beauty is like the flower of the field. The grass withers, the flower fades; but the word of our God will stand forever." And that is the word, the good news of which was brought to you.

There are three great lines of approach in this passage and we look at them one by one.

(1) Jesus Christ Redeemer And Lord

It has great things to say about Jesus Christ as Redeemer and Lord.

(i) Jesus Christ is the emancipator, through whom men are delivered from the bondage of sin and death; he is the lamb without blemish and without spot ( 1 Peter 1:19). When Peter spoke like that of Jesus, his mind was going back to two Old Testament pictures--to Isaiah 53:1-12, with its picture of the Suffering Servant, through whose suffering the people were saved and healed and above all to the picture of the Passover Lamb ( Exodus 12:5). On that memorable night when they left the slavery of Egypt, the children of Israel were bidden to take a lamb and slay it and mark their doorposts with its blood; and, when the angel of death went through the land slaying the first-born sons of the Egyptians, he passed over every house so marked. In that picture of the Passover Lamb there are the twin thoughts of emancipation from slavery and deliverance from death. No matter how we interpret it, it cost the life and death of Jesus Christ to liberate men from their bondage to sin and to death.

(ii) Jesus Christ is the eternal purpose of God. It was before the creation of the world that he was predestined for the work which was given him to do ( 1 Peter 1:20). Here is a great thought. Sometimes we tend to think of God as first Creator and then Redeemer, as having created the world and then, when things went wrong, finding a way to rescue it through Jesus Christ. But here we have the vision of a God who was Redeemer before he was Creator. His redeeming purpose was not an emergency measure to which he was compelled when things went wrong. It goes back before creation.

(iii) Peter has a connection of thought which is universal in the New Testament. Jesus Christ is not only the lamb who was slain; he is the resurrected and triumphant one to whom God gave glory. The New Testament thinkers seldom separate the Cross and the Resurrection; they seldom think of the sacrifice of Christ without thinking of his triumph. Edward Rogers, in That they might have Life, tells us that on one occasion he went carefully through the whole story of the Passion and the Resurrection in order to find a way to represent it dramatically, and goes on, "I began to feel that there was something subtly and tragically wrong in any emphasis on the agony of the Cross which dimmed the brightness of the Resurrection, any suggestion that it was endured pain rather than overcoming love which secured man's salvation." He asks where the eyes of the Christian turn at the beginning of Lent. What do we dominantly see? "Is it the darkness that covered the earth at noon, swirling round the pain and anguish of the Cross? Or is it the dazzling, mysterious early-morning brightness that shone from an empty tomb?" He continues, "There are forms of most earnest and devoted evangelical preaching and theological writing which convey the impression that somehow the Crucifixion has overshadowed the Resurrection and that the whole purpose of God in Christ was completed on Calvary. The truth, which is obscured only at grave spiritual peril, is that the Crucifixion cannot be interpreted and understood save in the light of the Resurrection."

Through his death Jesus emancipated men from their bondage to slavery and death; but through his Resurrection he gives them a life which is as glorious and indestructible as his own. Through this triumphant Resurrection we have faith and hope in God ( 1 Peter 1:21).

In this passage we see Jesus the great emancipator at the cost of Calvary; We see Jesus the eternal redeeming purpose of God; We see Jesus the triumphant victor over death and the glorious Lord of life, the giver of life which death cannot touch and the bringer of hope which nothing can take away.

(2) The Christless Life

Peter picks out three characteristics of the Christless life.

(i) It is the life of ignorance ( 1 Peter 1:14). The pagan world was always haunted by the unknowability of God; at best men could but grope after his mystery. "It is hard," said Plato, "to investigate and to find the framer and the father of the universe; and, if one did find him, it would be impossible to express him in terms which all could understand." Even for the philosopher, to find God is difficult; and for the ordinary man, to understand him is impossible. Aristotle spoke of God as the supreme cause, by all men dreamed of and by no man known. The ancient world did not doubt that there was a God or gods but it believed that such gods as there were were quite unknowable and totally uninterested in men and the universe. In a world without Christ God was mystery and power but never love; there was no one to whom men could raise their hands for help or their eyes for hope.

(ii) It is the life dominated by desire ( 1 Peter 1:14). As we read the records of that world into which Christianity came we cannot but be appalled at the sheer fleshliness of life within it. There was desperate poverty at the lower end of the social scale; but at the top we read of banquets which cost thousands of pounds, where peacocks' brains and nightingales' tongues were served and where the Emperor Vitellius set on the table at one banquet two thousand fish and seven thousand birds. Chastity was forgotten. Martial speaks of a woman who had reached her tenth husband; Juvenal of a woman who had eight husbands in five years; and Jerome tells us that in Rome there was one woman who was married to her twenty-third husband, she herself being his twenty-first wife. Both in Greece and in Rome homosexual practices were so common that they had come to be looked on as natural. It was a world mastered by desire, whose aim was to find newer and wilder ways of gratifying its lusts.

(iii) It was a life characterized by futility. Its basic trouble was that it was not going anywhere. Catullus writes to his Lesbia pleading for the delights of love. He pleads with her to seize the moment with its fleeting joys. "Suns can rise and set again; but once our brief light is dead, there is nothing left but one long night from which we never shall awake." If a man was to die like a dog, why should he not live like a dog? Life was a futile business with a few brief years in the light of the sun and then an eternal nothingness. There was nothing for which to live and nothing for which to die. Life must always be futile when there is nothing on the other side of death.

(3) The Christ-filled Life

Peter finds three characteristics of the Christ-filled life and for each he finds compelling reasons.

(i) The Christ-filled life is the life of obedience and of holiness ( 1 Peter 1:14-16). To be chosen by God is to enter, not only into great privilege, but also into great responsibility. Peter remembers the ancient command at the very heart of all Hebrew religion. It was God's insistence to his people that they must be holy because he was holy ( Leviticus 11:44; Leviticus 19:2; Leviticus 20:7; Leviticus 20:26). The word for holy is hagios ( G40) whose root meaning is different. The Temple is hagios ( G40) because it is different from other buildings; the Sabbath is hagios ( G40) because it is different from other days; the Christian is hagios ( G40) because he is different from other men. The Christian is God's man by God's choice. He is chosen for a task in the world and for a destiny in eternity. He is chosen to live for God in time and with him in eternity. In the world he must obey his law and reproduce his life. There is laid on the Christian the task of being different.

(ii) The Christ-filled life is the life of reverence ( 1 Peter 1:17-21). Reverence is the attitude of mind of the man who is always aware that he is in the presence of God. In these five verses Peter picks out three reasons for this Christian reverence. (a) The Christian is a sojourner in this world. Life for him is lived in the shadow of eternity; he thinks all the time, not only of where he is but also of where he is going. (b) He is going to God; true, he can call God Father, but that very God whom he calls Father is also he who judges every man with strict impartiality. The Christian is a man for whom there is a day of reckoning. He is a man with a destiny to win or to lose. Life in this world becomes of tremendous importance because it is leading to the life beyond. (c) The Christian must live life in reverence, because it cost so much, nothing less than the life and death of Jesus Christ. Since, then, life is of such surpassing value, it cannot be wasted or thrown away. No honourable man squanders what is of infinite human worth.

(iii) The Christ-filled life is the life of brotherly love. It must issue in a love for the brethren which is sincere and hearty and steadfast. The Christian is a man who is reborn, not of mortal, but of immortal seed. That may mean either of two things. It may mean that the remaking of the Christian is due to no human agency but to the agency of God, another way of saying what John said when he spoke of those "who were born, not of blood, nor of the will of man, but of God" ( John 1:13). More probably it means that the Christian is remade by the entry into him of the seed of the word; and the picture is that of the Parable of the Sower ( Matthew 13:1-9). The quotation which Peter makes is from Isaiah 40:6-8 and the second interpretation fits that better. However we take it, the meaning is that the Christian is remade. Because he is reborn, the life of God is in him. The great characteristic of the life of God is love, and so the Christian must show that divine love for men.

The Christian is the man who lives the Christ-filled life, the life that is different, never forgets the infinity of its obligation, and is made beautiful by the love of the God who gave it birth.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Book Comments:

1 Peter 1:1 FIRST PETER

Walking Thru The Bible

FIRST PETER

Introduction

Author: Peter was also called Simon (Acts 15:14; 2 Peter 1:1) and was born at Bethsaida (John 1:44). His father was Jonas, or John (Matthew 16:17; John 1:42) and with him Peter and his brother Andrew carried on the trade of fishing at Capernaum where he lived (Matthew 8:14) and where his wife’s mother also lived (1 Corinthians 9:5).

    His brother Andrew brought him to Christ and Jesus gave him the name ’Peter’ or Hebrew "Cephas’ (John 1:40-42). He became a leader among the disciples and one of the inner-circles of Jesus’ apostles. Christ gave to him the keys to open the kingdom on the day of Pentecost to the Jews (Acts 2) and to the Gentiles (Acts 10) with the conversion of Cornelius.

Background of the Letter: From reading the epistle it is evident there was a persecution upon the Christians under way. The persecution of Nero as described by the Roman historical Tacitus seems to best answer the situation. This came in the middle of the AD 60’s. Paul was killed in this persecution and the epistle seems to have been written about this time.

The Recipients: The letter is addressed to Christians in the central and northern provinces of Asia Minor. It is addressed to the elect who are sojourners of the dispersion. It is apparent that the readers were Christians of both Jewish and Gentile background ( 1 Peter 1:14; 1 Peter 2:9-10; 1 Peter 4:3-5). Peter looked upon the scattered Christians as sojourners upon earth and as dispersed among the nations. It is likely that because of Nero’s persecution many Christians had been forced to seek safety in the provinces Peter mentions.

Place of Writing and Date: In 1 Peter 5:13 Peter refers to "Babylon" and sends salutations to the saints to whom he was writing so that we get the impression that Peter was in Babylon when the letter was written. A great deal of speculations has been engaged in as to whether or not this was literal Babylon, the city on the Euphrates River, or whether the term, Babylon, symbolically refers to the city of Rome or some other place of great persecution. There are a great many scholars who hold to both these views.

    There is no reason, however, to interpret this passage figuratively. A passage should be interpreted literally unless the type of literature, context, or other weighty evidence indicates otherwise. Babylon is said to have been a large city with a good size Jewish population during the first century. (The city was not actually destroyed and deserted until the end of the third century.)

    The date for the composition of First Peter is generally believed to be about AD 64 or 65. The persecution is probably that which was instigated by Nero in his rage against Christians following the fire at Rome in July of AD 64. According to tradition Peter was martyred in Rome about AD 65-67.

THE MESSAGE OF FIRST PETER

Theme: The idea of "suffering" occurs 26 times in the book. Peter writes to encourage these saints who are suffering in the midst of persecution. Note how he would encourage them:

I.    HE SPEAKS OF THEM AS A SAVED PEOPLE ch 1

    Salvation of one’s soul is of utmost importance--

    A.    It was Planned by God (v. 1 Peter 1:2 )

        Salvation was enjoyed not as an afterthought but by God’s forethought, thus according to his plan or purpose.

    B.    It was Prophesied in the Old Testament (vs. 1 Peter 1:10-12)

        God’s plan was prophesied that Christ was to suffer and to enter into his glory.

    C.    It was Preached by the Apostles (v.12)

    D.    It was Purchased with the Blood of Jesus (vs. 18-19)

        They were not redeemed by corruptible things.

    E.    It is Predicated upon Obedience (vs. 22-23)

        Their souls were purified by obedience.

II. THEY ARE A SEPARATE PEOPLE ch 2

    A.    They are Separate by Birth - (1 Peter 1:23; 1 Peter 2:5)

        Their birth was one that made them different, but it was not their fleshly birth, but their new birth.

    B.    They are Separate by Belief - 1 Peter 2:7

        What they believed made them different from others.

    C.    They are Separate by Behavior - 1 Peter 2:11

        To abstain from things detrimental to the soul.

III. HE WILL SPEAK OF THEM AS A SUBMISSIVE PEOPLE ch 3 (Three areas where essential)

    A.    In their Martial Responsibility - 1 Peter 3:1-7

        The duty and demeanor of the wife-- she is to be in subjection to the husband. He is to be a man of consideration and concern for his wife.

    B.    In their Mutual Responsibilities - 1 Peter 3:8-17

C        hristians are to have proper aims and attitudes in our contact with other people.

            Cultivate right attitude v.8 -- control self v.9-12 -- maintain courage and confidence v.13-14 -- firm conviction v.15 --

    C.    In their Missionary Responsibilities - 1pet         

        Imitate Christ’s concern for the lost even if the lost don’t always respond in a positive way.

IV. THEY ARE A SUFFERING PEOPLE ch 4

    A.    Suffering can be Expected - 1 Peter 4:1-6

        Christians should expect persecution as Christ received.

    B.    Suffering can be Easier - 1 Peter 4:7-11

        There are some things that will cushion the blow.

        -- keep a cool head (v.7)

        -- keep a warm heart (v.8)

        -- keep open houses (v.9)

        -- keep ready hand (v.10)

        -- keep truthful tongues (v.12)

    C.    Suffering can be Endured - 1 Peter 4:13-19

        Look back and see how Christ endured.

        -- Keep your perspective (v.12)

        -- keep your peace (vs. 1 Peter 4:13-14)

         -- keep your purity (v.15)

        -- keep your pride (v.16)

        -- keep your poise (vs.17-19)

V.    THEY ARE TO BE STEADFAST ch 5

In closing, Peter is aware of their struggles. He encourages them to remain firm and steadfast. What will help them? --

    A.    Leadership that is Strong - 1 Peter 5:1-4

        Peter an elder talking to elders and he knew that strong leadership is needed if the church remains steadfast.         With respect to leadership Peter speaks of:

            -- respect that elevates (v.1)

            -- restrictions that regulate (vs.2-3)

            -- regard that dominates (v.2-3)

            -- rewards that motivates (v.4)

    B.    Loyalty that is True - 1 Peter 5:5-9

        Satan will attempt to destroy their faith. They are to realize the danger yet resist all efforts of the devil.

    C.    Love that is Sincere - 1 Peter 5:10-14

I        n brotherly love Peter closes epistle and sends greetings. All should encourage one another and be warm in our love. (1 Peter 5:14; cf. 1 Peter 1:22).

Conclusion: Such an epistle would help one to endure the cross in order to obtain the crown. Yes, they are saved, separated, submissive and suffering, however, they must remain steadfast.

SERMON OUTLINE

THE SUFFERING OF THE SAINTS

1 Peter 1:6-9

Introduction:

1.    The people to whom Peter wrote were God’s elect because they had obeyed the gospel of Christ (1 Peter 1:2; 2 Thessalonians 1:1-14).

2.    As God’s elect they had an inheritance (1 Peter 1:5).

3.    As God’s chosen ones they rejoice in salvation (1 Peter 1:6)

4.    Problem: Why do the saints suffer?

I.    The Fact of Christian Suffering

    A.    All that live godly shall suffer (2 Timothy 3:12).

            1.    Jesus suffered (John 15:20; 1 Peter 2:21-24). / (1 Peter 4:16)

            2.    One who suffers as a Christian should not be ashamed.

    B.    Why do the saved suffer?

            1.    By a physical body the Christian is connected to a world where there is suffering, disease, death, and accidents.

            2.    A sinful world does not appreciate godliness, and will react by inflicting physical and/or mental suffering upon the saved (1 Peter 4:1-5).

            3.    Satan causes suffering (1 Peter 5:8; see Job 1) / Matthew 1:1 f

            4.    Some inflict suffering upon those obeying Christ

II.    The Nature Of The Trials

    A.    Manifold trials - 1 Peter 1:1:

        This refers to kinds of trials and not to numbers; persecutions, deprivation, hardships, difficulties, etc.

    B.    Fiery trials - 1 Peter 1:7;

        Some trials are fierce (Luke 12:50; Matthew 26:39);

        Life during time of Nero was difficult (1 Peter 1:1-20; 1 Peter 3:14 f)

    C.    Temporary trials -- 1 Peter 1:6;

        Life’s trials are "but for a moment" (2 Corinthians 4:17); suffering as a Christian is but for "a little while" (1 Peter 5:10).

III. The Value of Suffering

    A.    Trials test and reveal true nature of one’s faith. (Cf. Abraham in Genesis 22:11, Genesis 22:12). Peter uses the figure of removing the impurities from gold by fire (1 Peter 1:7). Trial of faith works patience (steadfastness) James 1:2-3.

    B.    Trials may arouse one to greater service -- Psalms 119:67, Psalms 119:71

    C.    Trials enable one to help others who suffer (2 Corinthians 1:3-4)

CONCLUSION:

1.    It is important to develop and maintain a Christian attitude in the midst of suffering.

2.    The importance of attitude: the same sun that melts wax hardens clay.

3.    Rejoice because of heavenly reward -- Matthew 5:11-12.

- - - - - - - -

Resources: See sermon book by James Meadows

Recipients: Gentile Christians, 1 Peter 1:18; 1 Peter 2:10 ff; 1 Peter 4:10

Date: AD 63-67, probably AD 65.

Key Word: "Suffering"; 15 x; idea = 26x. (Seven different Greek words used for "suffering."

Key Verse: 1 Peter 4:16

Theme: Comfort for Suffering Christians. Grace in the midst of suffering - 1 Peter 5:10-12.

Verse Comments:

1 Peter 1:1

Apostle = "one sent"

Strangers = "sojourners, exiles" dispersion, Resident alien; Gentiles also, 1 Peter 1:14; 1 Peter 2:9-10; 1 Peter 4:3-5

To Christians, Jews and Gentiles, sojourning here on earth - 1 Peter 1:17, 1 Peter 2:11.

Message: The Message is about HOPE, 1 Peter 1:13. 1 Peter 3:15

Gill's Exposition of the Whole Bible

Peter, an apostle of Jesus Christ,.... The writer of this epistle describes himself first by his name, Peter, the same with Cephas, which signifies a rock, or stone; a name given him by Christ at his first conversion, and which respected his after firmness, solidity, resolution, and constancy; for his former name was Simeon, or Simon, as sometimes called; see Matthew 4:18 and he further describes himself by his office, as

an apostle of Jesus Christ; being one of the twelve apostles, and the first of that number; who saw Christ in the flesh, was conversant with him, had his call and commission immediately from him, and was qualified by him to preach the Gospel; and was sent out first into Judea, and then into all the world to publish it, with a power of working miracles to confirm it; and this his character he makes mention of, in order to give the greater weight and authority to his epistle; and it is to be observed, that he does not style himself, as his pretended successor does, the head of the church, and Christ's vicar on earth; nor does he call himself the prince of the apostles, but only an apostle, as he was upon an equal foot with the rest. The persons he writes to are

the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia: these Jews here intended are called strangers; not in a metaphorical sense, either because they were, as the wicked are, estranged from the womb, and alienated from the life of God, as all unconverted men are, and as they were before conversion; for now they were no more strangers in this sense: or because of their unsettled state and condition in this life; having no continuing city, and seeking one to come, an heavenly country; and living as pilgrims and strangers, in which respect they are indeed so styled, 1 Peter 2:11 but in a civil sense, and not as the Gentiles were, aliens from the commonwealth of Israel, and strangers to the covenants of promise, for these were Jews; but on account of their not being in their own land, and in a foreign country, and therefore said to be "scattered", or "the strangers of the dispersion"; either on account of the persecution at the death of Stephen, when multitudes of the converted Jews were scattered abroad, not only throughout the regions of Judea and Samaria, but as far as Phenice, and Cyprus, and Antioch; see Acts 8:1 and so it may be afterwards throughout the places here mentioned; or else these were some remains of the ten tribes carried captive by Shalmaneser, and of the two tribes by Nebuchadnezzar; or rather the dispersion of the Greeks, mentioned in John 7:35 under the Macedonians, by Ptolemy Lagus: however, there were Jews of Pontus, who inhabited that place, and of such we read in Acts 2:9 who came to worship at the feast of Pentecost, some of which were converted to the Christian faith, and being mentioned first, has occasioned this epistle to be called, both by Tertullian a, and Cyprian b, "the epistle to the Pontians". Perhaps these Jews converted on the day of Pentecost, on their return hither, laid the first foundation of a Gospel church state in this country: it is a tradition of the ancients, mentioned by Eusebius c, that Peter himself preached here, and so, very likely, formed the Christians he found, and those that were converted by him, into Gospel churches; and it appears by a letter of Dionysius, bishop of Corinth d, that there were churches in Poutus in the "second" century, particularly at Amastris, the bishop of which was one Palma, whom he commends, and Focas is said to be bishop of Syncope, in the same age; and in the "third" century, Gregory and Athenodorus, disciples of Origen, were bishops in this country e; the former was a very famous man, called Gregory Thaumaturgus, the wonder worker, and was bishop of Neocaesarea: in the "fourth" century there was a church in the same place, of which Longinus was bishop, as appears from the Nicene council, at which he and other bishops in Pontus were present; and in this age, in the times of Dioclesian, many in this country endured most shocking sufferings, related by Eusebius f; and in the same century Helladius is said to govern the churches of Pontus; and in the "fifth" century we read of churches in Pontus, reformed by Chrysostom; in this age Theodorus was bishop of Heraclea, and Themistius of Amastris, both in this province, and both these bishops were in the Chalcedon council; and in the "sixth" century there were churches in Pontus, whose bishops were in the fifth synod held at Rome and Constantinople; and so there were in the "seventh" and "eighth" centuries g

Galatia, next mentioned, is that part of the lesser Asia, called Gallo Graecia, in which were several churches, to whom the Apostle Paul wrote his epistle, called the epistle to the Galatians; Acts 2:9- : Acts 2:9- :.

Cappadocia, according to Ptolomy h, was bounded on the west by Galatia, on the south by Cilicia, on the east by Armenia the great, on the north by part of the Euxine Pontus; it had many famous cities in it, as Solinus i says; as Archelais, Neocaesarea, Melita, and Mazaca. The Jews oftentimes talk k of going from Cappadocia to Lud, or Lydda; so that, according to them, it seems to be near to that place, or, at least, that there was a place near Lydda so called; of this

Acts 2:9- :. From this country also there were Jews at Jerusalem on the day of Pentecost, some of whom were converted; and here likewise the Apostle Peter is said to preach, as before observed of Pontus, and who probably founded a church or churches here in the "first" century; and in the "second" century, according to Tertullian l, there were believers in Christ dwelling in this country; and in the "third" century, Eusebius m makes mention of Neon, bishop of Larandis, and Celsus, bishop of Iconium, both in Cappadocia; there was also Phedimus of Amasea, in the same country, in this age, and at Caesarea, in Cappadocia, several martyrs suffered under Decius; and in this century, Stephen, bishop of Rome, threatened to excommunicate some bishops in Cappadocia, because they had rebaptized some that had been heretics: in the "fourth" century there were churches in Cappadocia, of one of which, namely, at Sasimi, the famous Gregory Nazianzen was first bishop, and afterwards of Nazianzum, as was also the famous Basil of Caesarea, in the same country; hither the persecution under Dioclesian reached, and many had their thighs broken, as Eusebius relates n; from hence were sent several bishops, who assisted at the council of Nice, under Constantine, and at another held at Jerusalem: in the "fifth" century there were churches in Cappadocia, in several places, the names of whose bishops are on record; as Firmus, Thalassius, Theodosins, Daniel, Aristomachus, Patricius, and others: in the "sixth" century there were many famous churches in this country, whose bishops were in the fifth synod held at Rome and Constantinople; and in the "seventh" century there were several of them in the sixth synod of Constantinople; and in the "eighth" century mention is made of bishops of several churches in Cappadocia, in the second Nicene synod; and even in the "ninth" century there were Christians in these parts o.

Asia here intends neither the lesser nor the greater Asia, but Asia, properly so called; and which, according to Solinus p, Lycia and Phrygia bounded on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north; the chief city in it was Ephesus, and so it is distinguished from Phrygia, Galatia, Mysia, and Bithynia, in Acts 16:6 as here from Pontus, Galatia, Cappadocia, and Bithynia, and from Pontus and Cappadocia, in Acts 2:9 though they were all in lesser Asia. Here also were Jews converted on the day of Pentecost; and here likewise Peter is said to preach; and by him, and by the Apostle John, who also lived and died in this country, churches were planted; and churches there were here, even in the "seventh" century, as distinct from the other Asia, greater or less; for out of it bishops were sent to, and were present at, the sixth council at Constantinople, whose names are recorded; yea, in the "eighth" century there were churches and bishops, one of which persuaded Leo to remove images from places of worship; and another was in the Nicene synod q. The last place mentioned is

Bithynia, of which Acts 2:9- :. And though the Apostle Paul, and his compassions, were not suffered at a certain time to go into Bithynia, and preach the Gospel there, yet it is certain that it was afterwards carried thither; and as Peter is said to preach in Pontus, Asia, and Capadocia, so likewise in Bithynia; here, according to the Roman martyrology, Luke, the evangelist, died; and, according to tradition, Prochorus, one of the seven deacons in Acts 6:5 was bishop of Nicomedia, in this country; and Tychicus, of whom the Apostle Paul makes frequent mention, was bishop of Chalcedon, another city in it; and who are both said to be of the seventy disciples;

Acts 6:5- :, and it is certain, from the testimony of Pliny r, an Heathen writer, in a letter of his to Trajan the emperor, written about the year 104, that there were then great numbers of Christians in Bithynia; not only the cities, but the towns and villages were full of them; and in the "third" century, the persecution under Dioclesian raged, particularly at Nicomedia, where Anthimus, the pastor of the church in that place, had his head cut off as Eusebius s relates: in the beginning of the "fourth" century, Nice, in Bithynia, became famous for the council held there under Constantine, against Arius; and in this century, bishops from Bithynia assisted at a synod held at Tyre, in Phoenicia; and in the "fifth" century was held a synod at Chalcedon, a city in this country, against the Nestorinn heresy; and the names of several bishops of Chalcedon, Nicomedia, and Nice, who lived, in this age, are on record; and in the "sixth" century there were bishops from these several places, and others, who were present in the fifth synod at Constantinople; as there were also in the "seventh" century, at the sixth synod held at the same place, whose names are particularly mentioned; and in the "eighth" century bishops from hence were in the Nicene synod; and even in the ninth century there were some that bore the Christian name in Bithynia t. In these places however, it seems, dwelt many Jews, who were converted to Christ, to whom the apostle inscribes this epistle, and whom he further describes in the following verse.

a Scorpiace, c. 12. b Testimon. ad Quirin. l. 3. c. 36, 37, 39. c Eccl. Hist. l. 3. c. 1. d Apud Euseb. ib. l. 4. c. 23. e Ib. l. 7. c. 14. Hieron. Script. Eccles. Catalog. sect. 75. f Ib. l. 8. c. 12. g Hist. Eccl. Magdeburg. cent. 2. c. 2. p. 3. cent. 4. c. 2. p. 3. c. 7. p. 289. cent. 5. c. 2. p. 4. c. 1O. p. 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 5. h Geograph. l. 5. c. 6. i Polyhist. c. 57. k Zohar in Gen. fol. 51. 3. & in Exod. fol. 33. 2. & 35. 4. l Adv. Judaeos, c. 7. ad Scapulam, c. 3. m Eccl. Hist. l. 6. c. 19. n lb. l. 8. 12. o Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. c. 3. p. 11. c. 7. p. 117. cent. 4. c. 2. p. 4. c. 9. p. 350, 390. cent. 5. c. 2. p. 4. c. 10. p. 605, 859. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3. p C. 53. q Ib. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. r Epist. l. 10. ep. 97. s Eccl. Hist. l. 8. c. 5, 6. t Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 3. c. 9. p. 390. cent. 5. c. 2. p. 4. c. 10. p. 601, 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3.

Henry's Complete Commentary on the Bible

      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.

      In this inscription we have three parts:--

      I. The author of it, described, 1. By his name--Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Galatians 2:9. 2. By his office--an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. 1 Corinthians 12:28, God hath set some in the church, first apostles. 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.

      II. The persons to whom this epistle was addressed, and they are described,

      1. By their external condition--Strangers dispersed throughout Pontus, Galatia, 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.

      2. They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, 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,

      (1.) Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (1 Samuel 10:24), and our Lord says to his apostles, Have not I chosen you twelve? (John 6:70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deuteronomy 7:6), 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; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. 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 according to the foreknowledge of God. Foreknowledge may be taken in two ways:--First, 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. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Acts 2:23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as 1 Peter 1:20; 1 Peter 1:20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God. [2.] It is added, according to the foreknowledge of God the Father. 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.

      (2.) They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. 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, obedience, comprehending all the duties of Christianity. By the Spirit 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 (Romans 8:13), and produces his excellent fruits in the hearts of Christians, Galatians 5:22; Galatians 5:23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth,John 17:17. Unto obedience. 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: You have purified your souls in obeying the truth through the Spirit,1 Peter 1:22; 1 Peter 1:22.

      (3.) They were elected also to the sprinkling of the blood of Jesus. 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, that through faith in his blood they may obtain remission of sin,Romans 3:25. This blood of sprinkling justifies before God (Romans 5:9), seals the covenant between God and us, of which the Lord's supper is a sign (Luke 22:20), cleanses from all sin (1 John 1:7), and admits us into heaven, Hebrews 10:19. 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.

      III. The salutation follows: Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace. 1. Grace--the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving. 2. Peace. 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.

Kelly Commentary on Books of the Bible

The epistles of Peter are addressed to the elect Jews of his day, believing of course on the Lord Jesus, and scattered throughout a considerable portion of Asia Minor. The apostle takes particular care to instruct them in the bearing of many of the types that were contained in the Levitical ritual with which they were familiar. But while he contrasts the Christian position with their former Jewish one, in order to strengthen them as to their place and calling now in and by Christ, he takes care also to maintain fully whatever common truth there is between the Christian and the saints of the Old Testament. For it is hardly necessary to say to any intelligent believer, that whatever may be the new privileges, and consequently fresh duties which flow from them, there are certain unchangeable moral principles to which God holds throughout all time. These were insisted on in the Old Testament, particularly in the psalms and the prophets. And the apostle guards against the wrong conclusion, that, because in certain things we stand contrasted with the Old Testament saints, there are no grounds in common.

Let it then be well borne in mind, that God holds fast that which He has laid down for all that are His as to the moral government of God. That government may differ in character and depth; there may be at a fitting moment a far closer dealing with souls (as undoubtedly this is the case since redemption). At the same time the general principles of God are in nowise enfeebled by Christianity, but rather strengthened and cleared immensely. Take, for instance, the duty of obedience; the value of a gracious, peaceful walk here below; the degree of confidence in God. It was ever right that love should go out towards others, whether in general kindness towards all mankind, or in special affections towards the family of God. These things were always true in principle, and never can be touched while man lives on earth.

It is equally true, however, that from the beginning of his first epistle, Peter draws out the contrast of the Christian place with their old Jewish one. It is not that the Jews were not elect as a nation, but therein precisely it is where they stand in contrast with the Christian. Whatever may be found in hymns, or sermons, or theology, scripture knows no such thing as an elect church. There is the appearance of it in the last chapter of this very epistle, but this is due solely to the meddling hand of man. In 1 Peter 5:1-14 we read, "The church that is at Babylon, elected together with you;" but all concede that the terms " the church that is " have been put in by the translators: they have no authority whatever. It was an individual and not a church that was referred to. It was probably a well known sister there; and therefore it was enough simply to allude to her. "She that was at Babylon, elected together with you, saluteth you." The very point of Christianity is this, that as to election it is personal strictly individual. This is precisely what those who contend against the truth of election always feel most: they will allow a sort of body in a general way to be elect, and then that the individuals who compose that body must be brought in, as it were, conditionally, according to their good conduct. No such idea is traceable in the word of God. God has chosen individuals. As it is said in Ephesians: He has chosen us, not the church, but ourselves individually. "The church," as such, does not come in till the end of the first chapter. We have first individuals chosen of God before the foundation of the world.

Here too the apostle does not merely speak, nor is it ever the habit of scripture to speak, in an abstract way of election. The saints were chosen "according to the foreknowledge of God the Father;" for it was no question now of a Governor having a nation in whom He might display His wisdom, power, and righteous ways. They had been used to this and more in Judaism, but it had all passed away. The Jews had brought His government into contempt by their own rebellion against His name; and Jehovah Himself had found it morally needful to hand over His own nation into the power of their enemies. Consequently that nation as a display of His government was a thing of the past. A remnant, it is true, had been brought up from Babylon for the purpose of being tested by a new trial by the presentation of the Messiah to them; but alas! only to their responsibility, not to their faith; and if it be responsibility, whether to do the law or to believe the Messiah, it is all one as far as the result in man is concerned. The creature is utterly ruined in every way, and with so much the speedier manifestation the more spiritual the trial.

Thus, as is known, the rejection of the Messiah was incomparably more fruitful of disastrous consequences to the Jew than even had been of old their breach of the divine law. This accordingly gave occasion for God to exercise a new kind of choice. Undoubtedly there was always a secret election of saints after the fall and long before the call of Abraham and his seed; but now the choice of saints was to be made a manifest thing, a testimony before men, though of course not till glory come absolutely perfect. Accordingly God chooses now not merely out of men but out of the Jews. And this is a point that Peter presses on them, a startling thought for a Jew, yet they had only to reflect in order to know how true it is: "Elect according to the foreknowledge of God the Father." He is forming a family, and no longer governing one chosen nation. Those addressed from among the Jews were among the chosen ones, "elect according to the foreknowledge of God the Father."

But there is more than this: it was no longer a question of ordinances visibly separating those subject to them from the rest of the world. It was a real inward and not merely external setting apart; it was through "sanctification of the Spirit." God set them apart unto Himself by the effectual working of the Holy Ghost,. We do not hear now of the gift of the Spirit. Sanctification of the Spirit is altogether distinct from that gift. His sanctification is the effectual work of divine grace, which first separates from the world a person, whether Jew or Gentile, unto God. When a man for instance turns to God, when he has faith in Jesus, when he repents towards God, even though it may be faith but little developed or exercised, and although the repentance may be comparatively superficial (yet I am supposing now real faith and repentance through the action of the Holy Ghost), these are the tokens of the Spirit's sanctification.

There are those who constantly think and speak of sanctification as practical holiness, and exclusively so. It is granted that there is a sanctification in scripture which bears on practice. This is not the. point here, but if possible a deeper thing; and for the simple reason, that practical holiness must be relative or a question of degree. The" sanctification of the Spirit" here spoken of is absolute. The question is not how far it is made good in the heart of the believer; for it really and equally embraces all believers. It is an effectual work of God's Spirit from the very starting-point of the career of faith. Elect of course they were in God's mind from all eternity, but they are sanctified from the first moment that the Holy Ghost opens their eyes to the light of the truth in Christ. There is an awakening of conscience by the Spirit through the word (for I am not speaking now of anything natural, of moral desires or emotions of the heart). Wherever there is a real work of God's Spirit not merely a testimony to the conscience but an arousing of it effectually before God the sanctification of the Spirit is made good.

If asked why this should be accepted as the meaning of the expression, I acknowledge that one is bound to give a reason for that which no doubt differs from the view of many, and I answer, that in my judgment the just and only meaning of the word is proved from the fact that the saints are said to be "elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ."

The order here is precise and instructive. Now practical holiness follows our being sprinkled with the blood of Jesus Christ, whereas the sanctification of the Spirit of which Peter here treats precedes it. The saints are chosen through sanctification of the Spirit unto obedience. This is somewhat difficult for theology, because in general even intelligent and godly souls are much shut up in the prevalent commonplaces of men. Never should I for one blame their tenacity in adhering to the truth and duty of advancing in practical holiness, or what they call sanctification. This is both true and important in its place. The fault is in denying the other and yet more fundamental sense of sanctification here shown by Peter in its right relation to obedience. A truth is not the truth. True growth in practice confessedly is after justification; sanctification in 1 Peter 1:2 is before justification. It is very evident when a man is justified, he is under the efficacy of the blood of Christ. He is no longer waiting for the sprinkling of that precious blood, he is already sprinkled with it before God. But the sanctification of the Spirit laid down here is in order to the sprinkling of the blood of Jesus; and therefore unless you would destroy the grace of God, and reverse a multitude of scriptures as to justification by faith, this sanctification cannot be one's practice of day by day.

Confound the one with the other and you upset the gospel: distinguish sanctification in principle from the beginning for all from sanctification in practice in the various measures of believers, and you learn the truth of what Peter here teaches, which is forgotten for the most part in Christendom. If you say that practical holiness precedes the being brought under the blood of Jesus, I ask, How is one to become holy? Whence is the power or the growth in holiness? Certainly such is not the teaching of God's word anywhere, still less is it what the apostle Peter insists on here. There is a wider and, if possible, a deeper thought than the measure of our walk, which, after all, differs in all the children of God, no two being exactly the same, and all of us depending on self-judgment as well as growth in the knowledge of the Lord and of His grace. The word of God, prayer, the use that we make of the opportunities that His goodness affords us, both public and private, all the means that teach and exercise us in the will of God no doubt contribute to this practical holiness.

But here the apostle speaks of none of these things, but only of the Spirit separating the saints to obey as Jesus obeyed, and to be sprinkled with His blood. And so we find it in fact and in Scripture. Thus, for instance, Saul of Tarsus had this sanctification of the Spirit the moment that, struck down to the earth, he received the testimony of the Lord speaking from heaven. He went through a profound work in his conscience after that. For three days and nights, as we all know, he neither ate nor drank. All this was thoroughly in season; and after it, as we are told, the blindness was taken away, and he was filled with the Holy Ghost. This is not the sanctification of the Spirit. It was clearly the consequence of the Holy Ghost being given to him, but the gift of the Spirit is not the sanctification of the Spirit. Sanctification of the Spirit is that primary action that was experienced before Saul entered into peace with God. When a man is roused to hate his sins through God's testimony reaching him, and convicting him before God, and not in his own eyes, when a man is ashamed of all that he has been in presence of God's grace, ever so little known and understood, still where a real work goes on in the soul, sanctification of the Spirit is true there. Now this ought to be a great comfort even to the feeblest of God's children, not an alarm. There is not one of them who has not really sanctification of the Spirit They may be troubled as to the question of practical holiness, but the fundamental and essential sanctification of the Spirit is that which is already true of all the children of God. I am not speaking of a particular doctrine. It is not a question of that; but of a soul quickened by the Spirit through the truth received in ever so simple and limited a manner. But it is a reality, and from that time this sanctification of the Spirit becomes a fact.

But then, to what are they sanctified of the Holy Ghost thus? Unto Christ's obedience and the sprinkling of His blood; for "Jesus Christ" belongs to both these clauses. This again is a difficulty to some minds. They would rather have placed the sprinkling of the blood first, and obedience next. I can understand them, but do not in the least agree with them. Indeed such difficulties serve to show where people are. The root of all is that people are occupied about themselves first, instead of leaning on the Lord. No doubt if a person were at once to be brought into the comfort of full peace with God through the sprinkling of the blood of Jesus, this would suit the heart's sense of its own need. But it is not what the word of God gives us by that converted soul, to whose case I have adverted. What is it that Saul of Tarsus says as the effect of the light of God shining on his soul? "Lord, what wilt thou have me to do?" And was not this before he knew all the comfort and blessing of the sprinkling of the blood of Jesus?

The first impulse of a converted man is to do the will of God. There may be no sense of liberty yet, nor even joy in the Lord; there can be no solid peace whatever. All this will come in due time, and it may be very rapidly, even the self-same hour; but the very first thing that a soul born of God feels is the desire at all cost to do the will of God. It is exactly what filled Jesus perfectly. It was not a question of what He was to gain or what He was to avoid; but as it is written, "Lo, I come, to do thy will, O God." To my mind, nothing is more wonderful in our blessed Lord here below than this devotedness to His Father, not merely now and again, but as the one motive that animated Him from the beginning to the end of His course here below. He came to do the will of God, and this not as the law proposed, in order that it might be well with Him, and He might live long in the earth; He never had such a motive though He fulfilled the law perfectly. On the contrary, He knew quite well before coming that He was not here for a long life, but to die on the cross. He was about to be a sacrifice for sin, giving Himself up spite of suffering, not only from man, but from God. But at all cost God's will must be done; "by the which will we are sanctified through the offering of the body of Jesus Christ once for all." The self-same principle is true in the believer, although of course it is pure grace toward him, whereas it was moral perfectness in Jesus. In our case it is all through Jesus. It is the Holy Ghost no doubt producing it. It is the instinct of that new nature, of life in the believer, who, being born of God, has this necessary feeling of the new nature, the desire to do the will of God. In point of fact Christ is the life of the believer; and we can well understand, therefore, that the life of Christ, whether viewed in all its perfection in Him, or whether it is seen modified in ourselves, is nevertheless just the same life, in our case hindered alas! by all sorts of circumstances, and above all by the evil of our old nature that surrounds it, in Him, as we know, absolutely perfect and without mixture.

In this case, then, it seems to me that the order is divinely perfect, and manifestly so. Being sanctified of the Spirit, we are called to obey as Christ obeyed. It is another character and measure of responsibility. The Jew, as such, was bound to obey the law. To him it was a question of not doing what his nature prompted him to do. But this was never the case with Jesus. He in no case desired to do a single thing that was not the will of God. Now the new nature in the believer never has any other thought or feeling; only in our case there is also the old nature which may, and which alas! does struggle to have its own way. Therefore God has His own wise, holy, and gracious mode of dealing with it. We shall see that this comes later on in our epistle, and therefore I need say no more upon it now.

Here we have the first great primary fact, that the Christian Jew does not belong any more to the elect nation; but is taken out of this his former position, and is elect after a wholly new sort. In this case, those actually addressed had belonged to that elect people, but now they were chosen according to the foreknowledge of God the Father. It was no afterthought, but His settled plan. It was the foreknowledge of God the Father in virtue of ( ἐν ) sanctification of the Spirit, and this unto the obedience of Jesus Christ (that kind of obedience), and the sprinkling of His blood. These two points are carefully to be weighed Christian obedience, and the sprinkling of His blood. I consider them both to stand in manifest contrast with the same two elements under the law in Exodus 24:1-18, which appears to be in view. In that chapter we have Israel agreeing to do whatever the law demanded, and thereupon the blood of certain victims is taken and sprinkled on the people, as well as on the book that bound them.

It is a great mistake to suppose that the blood there is used as a sign of the putting away of sin. This is not by any means the only meaning of blood, even where it was sacrificially employed. The meaning in that sense I take to be this: that the people formally pledged themselves to legal obedience, and bound themselves in this solemn manner to obey. Just as the blood sprinkled was from the animals killed in view of the old covenant, so they shrank not from that dread and extreme exaction if they failed to obey the will of God. It was an imprecation of death on themselves from God if they violated His commandments. Therefore it is observable there was the sprinkling of the book along with it. This had nothing at all to do with atonement a supposition which only arises from people closing their eyes to other truths in the Bible, to their own great loss even in the truth they hold. We must leave room for all truth. Atonement has its own incomparable place. But certainly when the Israelites were binding themselves to obey the law, it was as far as possible from a confession of atonement. It is a total fallacy, injurious to God's glory and to our own souls, to interpret the Bible after this fashion. It only makes confusion in jumbling up law and gospel, to the detriment of both, and indeed to the destruction of all the beauty and force of truth.

In the case of the Christian all is changed. For Christ communicated a new nature which loves to obey God's will, which accordingly is given us from conversion, before (and it may be long before) a person enjoys peace. From the time that this new nature is given, the purpose of the heart is to obey. Such was, unhindered by imperfection, the obedience of Jesus.

But besides this, the gospel, instead of putting a man under blood as a threat or imprecation of death in case of failure, the awful sign of his doom before his eyes if he disobeyed, puts him under the sprinkling of the blood of Jesus, which assures him of plenary forgiveness. With this he is intended to start as a Christian; he begins his career with that blessed shelter which tells him that, although he has entered on the path of Christian obedience, he is a forgiven and justified man in the sight of God. Such is the suited and striking preface with which our apostle commences, contrasting the portion of the believer in Christ with that of the Jew, as it stands in their own sacred books, which we as well as they acknowledge to have divine authority.

Next follows the salutation, "Grace unto you, and peace," the usual Christian or apostolic style of address. "Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to he revealed in the last time." Thus he loves to bring out again confirmatorily the new relationship in which they stood to God. "Blessed be the God and Father of our Lord Jesus Christ." It is not here blessing them in heavenly places in Christ. Such is not., the topic of Peter; it had been given to another instrument more fitted for revealing the heavenly position of the believer. But if it is not union with Christ, if not our full place in Him before God, there is a clear statement of our hope of heaven. And this is what Peter immediately enlarges on. Speaking of God he says, "Who according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven." It is not the universal inheritance of which the apostle Paul treats, so that clearly we have the distinction between his testimony and Paul's very definitely.

Bear in mind that the one is just as truly Christian as the other. There is no difference in their authority, but each has its own importance. The man that would make all his scripture to be the epistle to the Ephesians would soon find himself in want of Peter. And I am persuaded that a hardness of character, quite intolerable to men of spiritual minds, would inevitably be generated by making all our food to consist in what could be extracted from Ephesians and Colossians, the effect of which would soon become painfully sensible to others. The consequence would be that much of the exercise of spiritual affection which humbles the soul, a vast deal which renders needful the gracious present care of the Lord Jesus as advocate and priest on high, would be of necessity left out. In other words, if we think of firmness, as well as the sense of belonging to heaven, a bright triumphant consciousness of glory, surely we must enter into and enjoy the precious truth of our union with Christ. But this is not all; we need Christ interceding for us, as well as the privilege of being in Christ; we need to have Him active in His love before our God, and not merely a condition in which we stand. Peter treats chiefly of the former, Paul of both, but chiefly of the latter. Such was the ordering of matters under God's hand for both. The epistle to the Hebrews of all the Pauline epistles is that which most approaches the testimony of Peter, and coalescing in it to a large extent. There we have not union with the Head, but "the heavenly calling;" and substantially the latter line of truth is that which we have in 1 Peter.

Nor is it only that we find here the sprinkling of the blood of Jesus, but the life that grace has given us is characterized by resurrection power. "We are begotten again," says he, "to a living hope by the resurrection of Jesus Christ from the dead." The blood of Jesus Christ, however precious and indispensable, does not of itself constitute a man a Christian either in intelligence or in fact of standing. It is the foundation for it; and every one who rests on the blood of Christ is surely a Christian; but I repeat that, both for position before God and intelligent perception and power of soul, we need and have much more. Supposing God only gave the believer according to his own thoughts (often meagre); supposing one believed in the power of the precious blood of Jesus ever so truly, and had nothing more than this our real portion by the Spirit, such an one, I maintain, would be a sorry Christian indeed. No doubt as far as it goes it is all-important, nor could any one be a Christian without it. Still the Christian does need the effect of the resurrection of Jesus following up the sprinkling of His blood I do not say the resurrection without His blood, still less the glory without either. A whole Christ is given and needed. I do not believe in these glory-men, or resurrection-men either, without the blood of Jesus; but, on the other hand, as little are we in scripture limited to that most wonderful of all foundations redemption through Christ Jesus our Lord. To restrict yourself to it would be a wrong, not so much to your own soul as to God's grace; and if there be any difference, especially to Him who suffered all things for God's glory and for our own infinite blessing.

In this case then we have the Christian by divine grace possessed of a new nature which loves to obey. He is sprinkled with Christ's blood, which gives him confidence and boldness in faith before God, because he knows the certainty of the love that has put away his sins by blood. But, besides this, what a spring is conveyed to the soul by the sense that his life is the life of Jesus in resurrection. So, he adds, there is a. similar inheritance for the saints with Christ Himself "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven," where He has already gone. More than this, there is full security, spite of our passing through a world filled with hatred and peril, for the Christian above all. "For you," says he, "who are kept;" for Christian doctrine is not, as men so often say, that of saints persevering. In this I, for one, do not believe. One sees alas! too often saints going astray, comparatively seldom persevering as the rule, if we speak of their consistent fidelity and devotedness. But there is that which never fails, "the power of God through faith," by which the believer is kept to the end. This alone restores the balance; and thus we are taken out of all conceit of our own stability. We are thrown on mercy, as we ought to be; we look up in dependence on One who is incontestably above us, and withal infinitely near to us. This ought to be the spring of all our confidence, even in God Himself, with His own power preserving us. There is given to the soul of him who thus rests on God's power keeping him a wholly different tone from that of the man who thinks of his own perseverance as a saint. Far better is it, then, to be "kept by the power of God through faith." In this way it is not independent of our looking to Him.

But there is discipline also. God puts us to the proof; and, undoubtedly, if there be unbelief working, we must eat the bitter fruit of our own ways. It is good that we should feel that it is unbelief, and that unbelief can produce nothing but death. This may be in various measures, and therefore no more is meant than so far as want of faith is allowed to work. In the unbeliever, where it does work unhinderedly, the consequences are fatal and everlasting. In the believer the evil heart of unbelief is modified necessarily by the fact that, believing on Christ, he has everlasting life. But still, as far as unbelief does work, it is just so far death in effect. The saints, then, are "kept by the power of God through faith unto salvation." And here it is well to observe, as an important fact to be recognised, that salvation in Peter's epistle looks onward to the future, where it is not otherwise qualified. Salvation is here viewed as not yet come. In the general sense of the word, salvation awaits the revelation of the Lord Jesus Christ. It supposes that the believer is brought out of all that is natural even as to the body that he is already changed into the likeness of Christ. "Salvation," says Peter, "ready to be revealed in the last time." This is the reason why he connects it with the appearing of Jesus Christ. It is not merely the work effected, but salvation revealed; and hence it necessarily awaits the revelation of Jesus Christ.

There is another sense of salvation, and our apostle, as we shall shortly find, does not in anywise ignore it; but then he qualifies the term. When he refers it to the present, it is the salvation of souls, not of bodies. This also is a very important point of difference for the Christian, on which it will be desirable to speak presently. On the other hand, as here, when salvation simply and fully is meant, we are thrown on the revelation of the last time. "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations." Such is the path of trial through which the believer goes forward, putting to the proof the faith which God has given him:" That the trial of your faith" (not of flesh as under the law) "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."

It is not said to be at Christ's coming. The trial of our faith will not be revealed then, but "at the appearing of Jesus." This is the reason why the appearing of Jesus is brought in here. The coming of Jesus might be misunderstood, as being a much more comprehensive term than His appearing or revelation. His coming ( παρουσία ) is that which effects the rapture and reception of the saints to Himself; and His appearing is that which subsequently displays them with Himself before the world, and therefore expresses but a part of His presence, being the special (not the generic) term. The appearing of Jesus is exclusively when the Lord will make Himself visible, and be seen by every eye. It is evident that the Lord might come and make Himself visible only to those in whom He is distinctly interested, and who are themselves personally associated with Him; and such, I have no doubt, is the truth of scripture. But then He may do more and display Himself to the world. Such is the "appearing" of Jesus, and of this the apostle Peter speaks when the revelation of the sons of God in glory will take place. Then it is that the trial of the faith of the Christian will be made manifest in glory. Wherever the saints have shown faith or unbelief, whether hindered by the world, the flesh, or the devil, whatever the particular snare that has drawn them aside, all will be made plain then. There will be no possibility of self-love keeping up appearances longer: unbelief will cost as dear in that day as it is worthless now; but the trial of faith, where it has been genuine, will be "found unto praise and honour" then. Proved unbelief will be certainly to the praise of none, but where feeble faltering faith has been put in evidence by the trial, while surely forgiven in the grace of God, nevertheless the failure cannot but be judged as such. The flesh never counts on God for good. All unbelief therefore will be shown plainly to be of the flesh, not of the Spirit, and never excusable.

But this gives the apostle an occasion to speak of Jesus, especially as he had spoken of His appearing, and this in a way that remarkably brings out the character of Christianity. "Whom," says he, "having not seen, ye love." It is a strange sound and fact at first, but in the end precious. Who ever loved a person that he never saw? We know that in human relations it is not so. In divine things it is precisely what shows the power and special character of a Christian's faith.

Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith," not yet the body saved, but soul-salvation "the salvation of souls." This at once gives us a true and vivid picture of what Christianity is, of signal importance for the Jews to weigh, because they always looked forward for a visible Messiah, the royal Son of David the object, no doubt, of all reverence, homage, and loyalty for all Israel. But here it is altogether another order of ideas. It is a rejected Messiah who is the proper object of the Christian's love, though he never beheld Him; and who while unseen becomes so much the more simply and unmixedly the object of his faith, and withal the spring of "joy unspeakable and full of glory."

While this is in full and evident contrast with Judaism, it needs little proof that it is precisely what gives scope for the proper display of Christianity, which could not be seen in its true light if at all till Jesus left the world. Whilst the Lord was here, it is ignorance and error to call such a state of things, however blessed and needed, Christianity. Of course it was Christ, which, after all, was far more important in one sense than the work He wrought for bringing us to God. All on which one could look with delight and praise was concentrated in His own person. What were the disciples then? Members of His body? Who told you this? None eau find it in Scripture. Up to that time membership of Christ, or to be in Christ, was not a fact, and consequently could not be testified to any soul, nor known to the most advanced believer. What Christ was to them then was all: not in the least did any suspect (for indeed it was not yet true) that any were in Him. The Lord spoke of a day when they should know it; but as yet the foundation was not even laid for it. This was done in the mighty work of the Saviour on the cross; and not the fact only but its results were made good when Christ, after having breathed His own risen life into them, went up to heaven and sent down the Holy Ghost that they might taste the joy and have the power of it. This gives room for all the practical working of Christianity. It was necessary to its existence that Jesus should go. There could have been no Christianity if Jesus had not come; yet as long as He was visibly present on earth, Christianity proper could not even begin.

It was when He who died went to heaven that Christianity appeared in its full force; and accordingly then came out faith in its finest and truest character. While He was here, there was a kind of mingled experience. It was partly sight and partly faith; but when He went away, it was altogether faith, and nothing but faith. Such is Christianity. But then, again, as long as Christ was here, it could not be exactly hope. How could one hope for One who was here, however different His estate from what was longed for and expected? Thus neither faith had its adequate and suited sphere, nor had hope its proper character till Jesus went away. When He left the earth, especially as the Crucified, then indeed there was room for faith; and nothing but faith received, appreciated, and enjoyed all. And before He went away, He had left the promise of His return for them. Thus hope also could spring forth as it were to meet Him; as, indeed, it is the work of the Holy Ghost to exercise the faith and hope He has given.

This, then, may serve to show the true nature of Christianity, which, coming in after redemption, is founded on it, and forms in us heavenly associations and hopes while Jesus is away, and we are waiting for Him to return. Perhaps it is needless to say how the heart is tried. There is everything, as we have seen, to give not only faith and hope their full place, but also love. As we are told here, "Whom having not seen, ye love; in whom, though now ye see him not, yet believing," no wonder he adds, "ye rejoice with joy unspeakable and full of glory." But none of these wonders of grace could have been, unless by redemption we receive the end of our faith meanwhile, namely, soul-salvation.

A very important development follows in the next verses. "Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you." How little, it seems, the Old Testament prophets understood their own prophecies! How much we are indebted to the Spirit who now reveals a Christ already come! The prophets were constantly saying that the righteousness of God was near at, hand, and His salvation to be revealed. Thence, we see, they did speak of these very things. They "prophesied of the grace that should come unto you: 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 glories after these." Take Psalms 22:1-31 or Isaiah 53:1-12, where we have the sufferings which belonged to Christ, and the glories after these. But mark, "To whom it was revealed, that not to themselves, but to us they did minister the things which are now reported to you in virtue of the Holy Ghost sent from heaven. This is Christianity. It is very far from identifying the state and testimony of the prophets with ours now under grace and a present Spirit. He shows that first of all there was this testimony of that which was not for themselves but for us, beginning of course with the converted Jewish remnant, these Christian Jews who believed the gospel which in principle belongs to us of the Gentiles just as much as to them.

Christianity is come to us now; but when really known, it is not at all a mere question of prophetic testimony, even though this be of God, but there is the preaching of the gospel by the Holy Ghost sent down from heaven. The gospel sets forth present accomplishment redemption now a finished work as far as the soul is concerned. At the same time, the day is not yet come for the fulfilment of the prophecies as a whole. This is the important difference here revealed. There are three distinct truths in these verses, as has been often remarked, and most clearly, as we have seen. "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 appearing of Jesus Christ." Then the prophecies will be fulfilled. Thus the Lord Jesus, being already come and about to come again, brings before us two of these stages, while the mission of the Holy Ghost for the gospel fills up the interval between them. Had there been only one coming of Christ, then the accomplishment that we have now, and the fulfilment of the prophecies that. is future, would have coalesced, so; far as this could have been; but two distinct comings of the Lord (one past, and the other future) have broken up the matter into these separate parts. That is, we have had accomplishment in the past; and we look for future fulfilment of all the bright anticipations of the coming kingdom. After the one, and before the other, the Holy Ghost sent down from heaven is the power of Christian blessedness, and as we know also of the church, no less than of preaching the gospel everywhere.

And when the Lord Jesus appears by and by, there will be not the gospel as it is now preached, nor the Holy Ghost as He is now sent down from heaven, but the word going forth and the Spirit poured out suitably to that day. There may be a still more diffusive action of the Holy Ghost when He is shed upon all flesh, not merely as a sample, but to an extent (I do not say depth) beyond what was accomplished on the day of Pentecost. In due time there will be the fulfilment of the prophecies to the letter. Christianity accordingly, it will be observed, comes in between these two extremes after the first, and before the second, coming of Christ; and this is exactly what Peter shows us in this epistle. "Wherefore gird up the loins of your mind, be sober, and hope perfectly," etc. Again in the 14th verse: "As children of obedience, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, be ye also holy in all manner of conversation; because it is written, Be ye holy; for I am holy." There is an instance of what I referred to that the essential moral principles. of the Old Testament are in nowise disturbed by Christianity. And, indeed, you find this not merely in Peter but in Paul. Paul will tell you so, even after he shows that the Christian is dead to the law; and then a term is used to show that he does not at all mean that the righteousness of the law is not fulfilled in us, but that it is. In fact, the righteousness of the law is fulfilled in no one but the Christian. A man under the law never fulfils the law: the man who is under grace is the one that does, and the only one; for the righteousness of the law is fulfilled in those "who walk not after the flesh, but after the Spirit." So Peter takes up a passage of Leviticus, and shows that it is strictly true yea, if one can employ such an expression, more true (of course meaning by this more manifestly true) under the Christian than under the Jewish system. As all know, many things were allowed then for the hardness of the heart, which are thoroughly condemned now. That is, the holiness of the Christian is fuller, and deeper than that of the Jew. Hence he can fairly take up the quotation from the law, not at all conveying that we were under law, but with an à fortiori force. As Christians, we are under a far more searching principle, namely, the grace of God (Romans 6:1-23), which assuredly ought to produce far better and more fruitful results.

It is clearly seen how he treats these Jews, and what they used to boast of. "But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. And if ye call on the Father" that is, if ye call on Him as Father "who without respect of persons judgeth according to every man's work, pass the time of your sojourning in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 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." What can be more magnificent than this setting of the Christian on his own proper basis?

It will be observed here that there are two motives to holiness: the first is that He has called us; the next, that we call Him, and this by the sweet and near title of Father. It is no longer relationship with and recognition of a God that rules and governs. This was known in Israel, but it could in no wise draw out the affections in the same way as calling Him Father. We are told and meant to know, that as He called us by His grace, so we should call on Him as Father. It is after the pattern, not of a subject with a sovereign, but of a child's dependence on a parent. To this double motive there is added another consideration on which it all rests, and without which neither of these things could be. How is it that He has been pleased thus to call us? and how is it that we can call Him Father? The answer is this: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ." The Jews were all familiar with a ransom price that used to be paid in silver. But it did not matter whether one gave silver or gold, it was all corruptible; and to what did it come at last? The precious blood of Christ is another thing altogether; and there alone is efficacy found before God; so also His incorruptible seed revealing Himself is planted in the heart of the saint.

They were redeemed then with the precious blood of Christ, as of a lamb without blemish and without spot. It was no new thought. Though but newly brought out, it was in point of fact the oldest of all purposes. Did they boast about their law, the apostle can say that Christianity the present blessed revelation of grace in Christ was in God's mind before the foundation of the world. Therefore there could be no comparison on that score, not even for a Jew. And this was an important point; for the Jews reasoned, that because God brings out one thing today, He could not bring out another tomorrow. They consider that, because God is unchangeable, He has not a will of His own. Why even your dog has a will; and I am sure you have a will yourselves. And here is the wonderful infatuation of unbelief. That very system of reason that makes so much of the will of man, and is not a little proud of it, would deprive God Himself of a will, and under penalty of man's accusation of injustice forbids its exercise according to His own pleasure. But thus it is He brings out one part of His character at one time, and another part at another time. Therefore be would have them know that, as to the novelty with which they reproach Christianity, it was altogether a mistake; for the Lamb without blemish and without spot, though only lately slain, was foreordained before the foundation of the world. When he refers to Him as a "lamb without blemish and without spot," he evidently points to their types, yea, to Christ before the types, because we had that from the very beginning in the first recorded sacrifice, long before there was a Jew and still more before the law. To what did it all point? To "the precious blood of Christ as of a lamb without blemish and without spot." It is plain that, if God foreordained it, He at the same time took care to act on it, and this is long before either Judaism or the law.

Thus there was a most thorough conviction of the folly of the Jewish argument as to Christianity being a mere novelty; but it was "manifest in these last times for you who by him do believe in God." Here it is not merely believing in the Messiah, but believing in "God that raised him up from the dead."

Now I do not believe there ever can be settled peace in a man's soul till he has confidence in God Himself, according to the truth of His raising up Christ from the dead. Simply to believe in Christ may make a man quite happy, but it never of itself gives solid unbreakable peace. What brings a man into that peace which resists all efforts from without to take it, all weakness within in giving it up, is the certainty that all is clear with God. It is He that raises the question of conscience in His sight, and this is so much the more dreadful, because when renewed we know better our own subtlety and His unstained essential holiness. It belongs to the condition in which man is that, being fallen, and yet having a conscience of the good that alas! he does not do, and of the evil that he does, he has a dread of God, knowing that He must bring into judgment the good that he knew but did not, and the evil that he knew and did. So guilty man cannot but quake, still by scepticism he may reason himself out of his fears, or he can find a religion that soothes and destroys his conscience. But that man has this conscience in his natural state is most certain.

Christianity alone settles all questions. There we have not merely the blessed Saviour who in unspeakable love comes down and attracts the heart, and searches the conscience, but He settles all for us with God by redemption. Nor is it only that He comes down from God, but He goes up to God. That we receive the peace we need as Christians is mainly connected, not with His coming out from God, but with His going back to God; as it is said here, "Who by him do believe in God that" what? Gave Him to shed His blood? There can be nothing without this: impossible to have any holy and permanent blessing for the soul without it; nevertheless this is not what is said. We have the value of Christ's blood already spoken of, but now it is added of God that He "raised him up from the dead, and gave him glory." Where? In His own presence. Even the kingdom on earth does not suffice. According to Christian light nothing will do but ability to stand before the glory of God. And this by Christ's work is made good for us, because the very one that became responsible for our sins on the cross is in glory now. God has raised Him from the dead and given Him glory. The consequence is that all for ever is made clear and settled for those who believe in God, that our "faith and hope might be" not " in Christ," though it is so, assuredly, but more than this "in God." This is the more important, because of itself it completely dissipates a thought as common as it is grievous to the Lord, that Christ is the one in whom the love is, and that His task for the most part is to turn away the totally opposite feeling that is in God Himself. Not so; for as He came out in the love of God, who none the less must by this very Christ judge every soul that lives in sin and unbelief, He would not go back to heaven until He bad by His own sacrifice completely put sin away. But this was the will of God. (Psalms 40:1-17; Hebrews 10:1-39) Thus He goes in peaceful triumph into the presence of God, establishing our faith and hope in God, and not merely in Himself.

But there is another thing to be considered. "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren," for this is the sure effect "see that ye love one another with a pure heart fervently." There was the best and weightiest reason for this, because the nature thus produced in them is this holy nature that comes by grace from God Himself. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth; because all flesh is as grass, and all its glory as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you."

1 Peter 2:1-25. Next he shows some of the privileges as well as wants of the Christian. First he is surrounded by an evil world, but, besides, he has not lost in fact something nearer that is quite as bad as what is in the world. "Laying aside," he says, "all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby to salvation." "To salvation" you will not find in your common Bibles, but it is none the less true for all that. The apostle represents us as growing by the word to salvation ( i.e., the end in glory). It is not often that words are thus left out. The more usual fault of those who copied the scriptures was that they added words. They assimilated passages one to another; they thought that what was right in one case must be right in another; and thus the tendency was to blunt the fine edge of the sword of the Spirit which is the word of God. But in this case they omitted. At first sight, perhaps, these words may be startling to some, that is, to such as think that the sense of "salvation" is weakened thereby. But you need never be afraid of trusting God or His word. Never fear for the honour of the scripture, never shrink from committing yourself to what God says. I have no hesitation in saying that this is in my judgment what God said, if we are to be guided by the most ancient and best authorities.*

If so be ye have tasted that the Lord is gracious; to whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also as lively stones are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Two characters of priesthood are here shown us. We have first seen one of them, "a holy priesthood;" there is another lower down, in verse 9, where he says, "Ye are a chosen generation, a royal priesthood." Both flow from Christ and are in communion with Him who is now carrying on a priesthood according to the pattern of Aaron, but in His own person is a priest after the order of Melchisedec. That is, He is a royal priest just as truly as His functions are now exercised on the ground of sacrifice, interceding after the Aaronic pattern within the veil but a veil that is rent. He is now fulfilling the Levitical types in the holiest of all. On this is founded the spiritual priesthood, and in consequence we who are His draw near and offer up spiritual sacrifices. Besides that, not only is there holiness in drawing near to God, but royal dignity stamped upon the believer. This too is of the greatest importance for us all to remember and seek to realize by faith. Where is each to be proved? Before God we bow down in praise and adoration; before the world we are conscious of the glory grace has given us. We do honour to the world and shame to this our place by seeking its favours. Alas! how often and readily the. Christian forgets his proper dignity. Let us then bear in mind that we are a royal priesthood "to show forth," as it is said here, "the virtues of him who hath called us out of darkness into his marvellous light." But when it is a question of drawing near, let us not forget that we are a holy priesthood. We can all understand this: holiness, when one has to do with God; royalty, before the world when the temptation is to forget our heavenly honour.

*In fact but one uncial (Cod. Angelicus Romanus) of the ninth century with many cursives warrants the omission; but , A, B, C, K, more than fifty cursives, and all the versions but the Arabic of the Parisian Polyglott support the words. The early quotations, Greek and Latin, save of Oecumenius, point to the same reading.

"Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." Here again we have a scripture of the Old Testament applied; and this has often been, and still is to this day, exceedingly misunderstood; as if the persons here spoken of must be Gentiles because they are called the strangers of the dispersion. It means Jews, and none but Jews, who believe in the Lord Jesus. What he refers to is the loss of their title to be the people of God, which Israel sustained at the time of the Babylonish captivity. They then ceased to be manifestly God's people. Accordingly their land became the possession of the Gentiles; and so it has gone on to this day. As we know, from that day to this there has never been a real recovery, but only the return of a remnant for special purposes for a season. The times of the Gentiles are still in course of accomplishment. They are not yet finished; and they must be punctually fulfilled. Hence it is evident that, as long as the times of the Gentiles proceed, the Jews cannot regain their ancient title, nor become the real owners of Emmanuel's land. Indeed, it is too plain a fact for any one to dispute. All this time they are not a people; they are dependent on the will of their Gentile masters. But even now grace gives the believer (here believing Jews) to enter that place; we are now God's people. We do not wait for times and seasons. Israel must wait; but we do not.

This is just the difference between the Christian and the Jew. The Christian does not belong to the world, and consequently is not bound by accidents of time. He has everlasting life now, and is a heavenly person even while upon the earth. This is Christianity. Thus he says to the Jews addressed that they were not a people (that is, in the days of their unbelief), but are now. So far was their believing in Christ from taking them out of the people, it is then alone that they became, a people. They "were not a people, but now are the people of God;" they" had not obtained mercy, but now have obtained mercy." It is a quotation from Hosea 2:1-23.

And this is exceedingly interesting, because if the prophet be compared, it will be seen to illustrate what has been remarked before the difference between the present accomplishment made good in our hearts by the Holy Ghost, and the future fulfilment of the prophecies. If persons take the actual application as the fulfilment of the prophecies, it in fact not only nullifies the future of scripture, but destroys the beauty and point of the present; for what the apostle intimates is, that they had obtained mercy now, though none were yet sown in the earth. These Christian Jews were not sown in the earth. The earth will be sown with the seed of God when the Jewish nation, as such, obtains mercy. They will be the greatest people on the face of the earth, and all the Gentiles shall own it. They will have everything at their command, and worthily use all for God. Not only are they to be set publicly at the head of the nations, but God himself will link His own glory from above with them as His earthly people here below, and nothing but peace, righteousness, and plenty will be found all over the earth in that day of glory. Such will be "that day," and of that day Hosea prophesies. You can easily judge whether that day is come now. It is only a theologian who finds a difficulty. His traditions wrap him up in fog.

I do not think it requires much argument to show whether under the gospel the Jews or the world are in such a condition as the prophet describes, or whether there, is anything in progress that is intended or calculated to bring about such a result. But what will not men believe, provided it be not in the Bible? I admit that what is in the Bible requires faith; and this is as it should be. It is, however, too evident that there is nothing like incredulity for swallowing anything that panders to the first man, and leaving out the glory of the Second. In the word of God, then, we find that the accomplishment of the prophecy supposes an earthly place, with visible power and glory given to the Jewish people. But the wonderful place given to the Christian is that, though we do become the people of God now, whether Jew or Gentile, and although the believing Jew does obtain mercy now, he is not sown on the earth, but called out for heaven, and, in consequence, becomes a pilgrim and stranger here below till Jesus appears. This will not be the case when the Jews shall be brought back to the land. In a certain sense they are strangers now; but it is an awful sense, because it is the fruit of judgment. They are scattered over the earth, and can find no rest for their souls, any more than their feet. This is notorious to every one even to themselves. Least of all can the Jews be said to be sown in the land of Palestine. I do not mean that they may not acquire previously a delusive glory; nor that the antichrist by fraud will not palm himself off as the Messiah, and settle some of them in the land, according toDaniel 11:1-45; Daniel 11:1-45. Nor do I believe that this day is far off. The hour of temptation is near.

But while fully looking for this, it is sweet to see the place of the believing Jew now as divine wisdom here applies Hosea, mutatis mutandis. Although he is of the people of God, instead of getting an earthly character by Christianity, on the contrary he becomes a pilgrim and stranger. "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." It is as if God had purposely put verse 11 to negative the conclusions which men have drawn from a misunderstanding of verse 10.

Then he begins his exhortations, and first of all with the personal snares of every day, with what the Christian had to contend with in himself. Next he proceeds to bring in what had to do with others. There he says, "Submit yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme; or to governors, as to them that are sent by him for the punishment of evildoers, and praise to them that do well."

I suppose there was a danger of these Christian Jews being somewhat turbulent. Certainly the Jews of old were rarely good subjects. They were apt to rise against oppression and to fail in obedience to a superior, at least among the heathen. They were ever a rebellious people, as we know; and the Christian Jews were in danger of using their Christianity in order to justify insubjection. We can easily comprehend it. They could see how gross, dark, and dissolute these Pagan governors were; and in such circumstances one needs the distinct sense of God's will to abide in the duty of obedience. "How can we obey men that worship stocks and stones, whose very religion makes them immoral and degraded?" However this may have been, it is of all importance for the Christian that he should be established in the place of patient submission; as we see Paul elsewhere taking especial pains to insist that the Christians in Rome should obey, even where they had to do with one of the most abandoned men that had ever governed the empire, persecuting themselves to death a short time after. Nevertheless the apostle there claims the most unqualified subjection to the powers that be. So here we find that the Christian Jews, who might have exonerated themselves from the burden laid on them by their heathen masters, are earnestly exhorted by the apostle Peter to do their bidding for the Lord's sake. I do not say that there are no limits. Obedience is always right, but not to man when he would force the dishonour of God. Nevertheless obedience abides the principle of the Christian. But the lower obedience is absorbed by the higher one when they come into collision; and this is the only seeming exception.

After this Peter not only branches out into the outward life, but takes particular note of the family and its relationships. Some of those addressed were domestics, whether or not they were slaves. The apostle Paul pressed on the Christian slave the beauty and responsibility of obedience; but Peter insists on it whether a man be a slave or not. This is founded on the very principle of Christianity itself; that is, doing good, suffering for it, and taking it patiently. I admit it requires faith; but then the Lord cannot but look for faith in Christian people. Nay, we have Christ Himself brought in to enforce and illustrate it. It is not merely the Christian who is called to this, but this is what Christ was called to. "Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again." To be reviled was a pain to which as domestics they would be particularly exposed, as well as to suffer in all sorts of ways. What had Christ not gone through in the same path?

"When he suffered, he threatened not; but committed himself to him that judgeth righteously; who his own self bare our sins in his own body on the tree." He suffered in other ways; in this He stands alone for us; "that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." Since He came and showed the perfect pattern, it was less than ever the time to sanction disobedience; it was more than ever unbecoming to shirk the path of suffering.

The exhortation is not limited to slaves. Here we find the various relations of life practically met. At any rate the most important part is noticed; and in particular the great social bond, wives and husbands (1 Peter 3:1-22). Then comes the general exhortation: "Finally, be ye all of one mind, having compassion one of another, love as brethren, pitiful, lowly-minded: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing." What a place for the Christian! called to blessing, and to be a blessing. And this is fortified, singular to say, (but confirming what has been already remarked) by the Psalms. He had quoted the law in 1 Peter 1:1-25, the prophets in1 Peter 2:1-25; 1 Peter 2:1-25, and now the psalms in 1 Peter 3:1-22. Thus all the living oracles of God are turned into use for the Christian, only you must take care that you do not abuse them or any part of them.

"For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." And then he asks, "And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts."

This leads to another important point; that if we do suffer, it ought never to be for sin, and for the affecting reason that Christ has once for all suffered for sins. Let this be enough. Christ has suffered for sins; He has had there, if we may so say, a monopoly; and there let it end: why should we? He alone was competent to suffer for sin. We ought never to suffer but for His name, unless it be for righteousness, as is said here, "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened in the Spirit: by which also he went and preached unto the spirits in prison."

Carefully observe that Peter does not say that Christ went to prison and preached to the spirits there. No such words are used, nor is this what he means. The spirits are characterised as in prison. They are waiting there for the day of judgment. God may have judged them in this world, but this is not all. He is going to judge them in the next world. There may have been a judgment, but this is not the judgment. So he says these very spirits which are spoken of were "once disobedient, when the long-suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is eight souls, were saved through water."

It is not a description of all that died in unbelief, but of a generation favoured with a special testimony and smitten by a particular stroke of judgment. The preaching was in the days of Noah. It was just before that judgment fell on them, and this because they despised the testimony of Christ through Noah. Just as the Spirit of Christ prophesied in the prophets, so the Spirit of Christ preached by Noah. There is no difficulty that I see about it. There is nothing at all in the verse that warrants a web of doctrine strange to the rest of the Bible. It is a mistake to construe it of one that knows not what took place in the lower parts of the earth. Nothing is said of preaching in prison, but to the imprisoned spirits not when they were there. He is speaking about the people that heard Noah, and despised the word of the Lord then. It was not Noah's own spirit that preached; it was the Spirit of Christ.

It may be well to point out that the Spirit is used particularly in connection with Noah, as we find in Genesis 6:1-22: "My Spirit shall not always strive with man, for that he also is flesh." There was a term of patience assigned: "Yet his days shall be a hundred and twenty years." That is, the Spirit went on striving in testimony to men all that time. Then the flood came and took them all away; but their spirits are now kept in prison waiting for that judgment which has no end. And why does Peter notice them particularly? For this reason, that very few were saved then, whilst. a great many perished. On reflection it will be evident that there is no instance so suitable as this for the argument in hand so few saved and so many perishing. The unbelieving might taunt the Christians with their scanty numbers, while the great mass still remained Jews, and with the absurdity of such a conclusion to the coming of Messiah. There is no force in that argument, the Christian can reply; for, when the flood came, only a few were saved after all, as is shown by the first book of Moses, their own indisputably inspired history. It is beyond cavil that the many perished then, and still fewer were saved than the Christian Jews at that time. Thus the passage is sufficiently plain. There is not the slightest excuse for misinterpreting the language, or for allowing anything unknown to the rest of scripture. It is a solemn warning to unbelief founded on plainly revealed facts before all eyes in this world, and not something to be understood as relating to another world.

"The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the request. of a good conscience toward God) by the resurrection of Jesus Christ." This, again, is somewhat peculiarly put in our version. It is not exactly "the answer of a good conscience." The real meaning may make the difficulty appear to be greater for a moment (as, I suppose, the truth often, if not always, does); but when received and understood, what has such strength of appeal to the conscience? The word is a somewhat difficult one; but I believe the force is that it is what conscience wants and asks for from God. Now, when a conscience is touched by the Holy Spirit, what is it that satisfies such a conscience? Clearly nothing less than acceptance in righteousness before God; and this is precisely the position that baptism does set forth. That is to say, it is not simply the blood of Christ, which indeed is never the meaning of baptism; still less is it the life of Christ: baptism means nothing of the sort. It really is founded on the death of Christ; and therein further our due place is shown us by His resurrection. Thus he says, "The like figure whereunto even baptism doth also now save us." Never do we see salvation in its real force so affirmed apart from resurrection. You may find that which meets guilt in death, but never is salvation short of or separable from the power of resurrection. Hence, when he says it saves us, he necessarily brings in resurrection. "Baptism doth also now save us (not the putting away of the filth of the flesh . . .") He did not mean the mere outward act of baptism. This could save nobody; but what baptism represents does save. It declares that the Christian man has a new place and standing not in the first Adam at all, but in the Second in the presence of God man without sin, and accepted according to the acceptance of Christ before God. This it is that baptism sets forth; and what of course as a sign it brings one into. "Baptism doth also now save us (not the putting away of the filth of the flesh, but the request of a good conscience toward God) by the resurrection of Jesus Christ, who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."

"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind." In this chapter (1 Peter 4:1-19) we come to the divine government in dealing with nature opposing itself to the will of God. "For he that hath suffered in the flesh hath ceased from sin." If you yield to nature, you gratify it; but if you suffer in refusing its wishes, then "he that hath suffered in the flesh hath ceased from sin." It is practical; and holiness costs suffering in this world. Suffering is the way in which power in practice is found against the flesh; so that "he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God." The time past might well suffice for the wretched gratification of self. Do men wonder at one's abstaining? They are going to be judged. "For for this cause was the gospel preached to the dead also, that they might be judged according to men in the flesh, but live according to God in the spirit." Thus he shows that even if you look at those that are dead, there was no difference. They too, those who had been before them, had been put to the proof in this way. He is keeping up the link with saints of old by a general principle. Whatever the form, God never gives up His righteous government, though there is His grace also. Hence, if any received the gospel, they were delivered from judgment, and lived according to God in the Spirit. If they despised it, they none the less suffered the consequences.

"But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins." After this episode which has to do with men here, not in the unseen world, he returns to the relative duties of Christians, and exhorts them to watchfulness with sobriety, to fervent love, and also to "use hospitality one to another without grudging." And then he takes up what is distinctly spiritual power, which should be used not in charity only but with conscience before God, and for His glory through our Lord Jesus. We saw in a similarly characteristic way in the epistle of James the connection of his moral aim with teaching. But they both suppose an open door for ministry among Christians in the Christian assembly. Why was there the mighty action of the Spirit of God producing such various gifts for profit if they did not create the responsibility to exercise them?

No Christian should think or talk about a right of ministry; for although liberty of ministry may be legitimate enough in itself, still I think it is a phrase apt to be misunderstood. It might easily be interpreted as if it meant a right for any one to speak. This I deny altogether. God has a right to use whom He pleases, according to His own sovereign will and wisdom; but the truth is, that if you have received a gift, you are not only at liberty but rather bound to use it in Christ's name. It is not a question of merely having license. Such a principle may be very well for man; but responsibility is the word for men of God, "as each man hath received the gift." It is not merely certain men, one or two, but "as each man," whatever the number, whether few or many.

"As each man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, [let him speak] as [the] oracles of God." According to this none ought ever to speak unless he has a thorough conviction that he is giving out God's mind and message, as suited for that time and those souls. Were this felt adequately, would it not hinder a great many from speaking? Nor is there any reason to fear that silence in such a case would inflict a real loss on the church of God. It does not seem to be of such prime importance that much need be said. The great matter is, that what is spoken should be from God. Persons ought not to speak unless they have a certainty that what they wish to say is not only true (this is not what is said) but the actual will of God nor the occasion. The speaker should be God's mouthpiece for making His mind known there and then. This is to speak "as oracles of God." It is not merely speaking according to His oracles, which is the usual way in which men interpret the passage, and thence derive their license for speaking as they judge fitting without thinking of God's will. They think they have an understanding of scripture, and that they may therefore speak to profit; but it is a totally different thing if one desire only to speak as God's mouthpiece, though it is granted that one may here as elsewhere mistake and fail.

The principle, however, is sound; and may we heed it in conscience, looking to the Lord's grace in our weakness. "If any man speak, [let it be] as oracles of God; if any man minister, [let it be] as of the ability which God giveth." Let it be observed here that ministry is distinguished from speaking. What a vast change must have passed over Christendom, seeing that now a man is chiefly thought a minister because he speaks! whereas real service of the saints is as precious in its place as any speaking can be. "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth." Ministry, then, is clearly in itself a distinct thing from speaking; it is another kind of service to which he is called of God. It is granted that, even in connection with spiritual gift in the way of speaking, there is such a thing as the natural ability of the person taken into account; but this is not the gift, though it be the suited vehicle for it. We must always distinguish the ability of the man from the spiritual gift which the Lord gives; and, besides both, there is also the right use of the gift. One must exercise and give oneself up to the cultivation of that gift which God has given. There is nothing contrary to sound truth or principle in that, but indeed a very great defect in those who do not believe it; in fact, it is flying in the face of scripture. And scripture is clear and peremptory as to all these things. "He," it is said of Christ, "gave them gifts, to each man according to his several ability." There we have the gift, and this given according to the man's ability before he was converted. That is the outward framework of the gift, which latter is suited no doubt to that ability; but the gift itself is the power of the Spirit according to the grace of Christ. No ability constitutes a gift; but the spiritual gift does not supersede natural ability, which becomes the channel of the gift, as the gift is given and works in accordance with that ability. But there is need also of present strength from God to those who look to Him. Thus He is in all things glorified through Jesus Christ, "to whom be praise and dominion for ever and ever."

Next we have the trial that the saints were passing through alluded to, and the call to suffer not for righteousness merely but for Christ's sake. Finally a warning is given as to the importance of suffering according to God's will, committing meanwhile their souls in well-doing to Him as a faithful Creator. He is righteous; He is jealous of His house; but if this be serious for His own, where shall the sinner appear?

Again we have an exhortation to the elders (1 Peter 5:1-14). Here it is a pain to be obliged once more to make a depreciatory remark on our common English version. It is indeed a forcible and, in general, a faithful version, but it not seldom fails in accuracy. The elders are told to feed or shepherd the flock of God which was among them, exercising the oversight, not by necessity, but willingly; not for base gain, but readily, etc. They have to bear in mind first that the flock is God's. If a man does not carry the sense in his soul that it is God's flock, I do not think he is fit to be an elder or in any other office of spiritual trust: he is far from the right ground for being a blessing to what, after all, is God's flock. In short, we find here too a guard which shows the meaning more clearly. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage." It will be observed that "God's" is inserted in italics. Now there need be no hesitation in declaring that the phrase does not mean God's heritage at all, but another idea wholly different. The true drift is this "Nor as lording it over your possessions." The elders are not to treat the flock as if it belonged to them. This is exactly what modern presbyters think they may and ought to do every day of their lives. It is into this very snare that unbelief has brought men in Christendom. It is the constant and notorious source of the difficulties that one has continually to contend with, because feelings are roused by this all sorts of jealousies and wounded feelings are created by a position so false. In short, one may find here and there a truly excellent man, and, we will suppose, a number of godly people. But then they are "his congregation;" they think so, and the godly man really believes it. He thinks they are his congregation, and they think so too. The consequence is that when minds get disturbed, it may be, about their position, then all sorts of difficulties come in. He feels exceedingly wounded because, as he will tell you very often, "Why, it is one of the best of my people. I have lost the cream of my congregation." Accordingly he is exceedingly annoyed because one of the most spiritual of his congregation goes away, though it may be to follow God's word more faithfully; and no doubt there is a great deal of pain and feeling on the part of the member of the congregation who is leaving his minister.

Now all this is here judged and set aside as quite wrong The elders are exhorted and warned. There are those who guide, and it is a most proper thing. At the time of this epistle, it was in due order. Now, I need not tell you, things are in a certain measure of confusion. You may have the real substance of the truth, but you cannot have it in all official propriety at the present time. However, apart from that, on which I do not mean to enter more tonight, one thing is remarkable, that even when all was in apostolic, order, and where pastors and teachers and prophets and so on were, and besides, where the elders had been fitly appointed by the apostles themselves or by apostolic men, even there and at that very time they were exhorted against the notion of considering, "This is my congregation, and that is your leader." Nothing of the sort is ever said in God's word but what excludes it.

What they were here directed to was to "feed the flock of God." I repeat, it is God's flock, not yours; and you are not to lord over it as if it were your own belongings. If it were your heritage, you would have certain rights; but the truth is that he who stands in the position of an elder has no small responsibility. Assuredly he is to shepherd the flock, and this as God's flock, not his own. Where this is duly weighed, it is wonderful what a change is produced in the mind, tone, and temper a change both in those who tend the flock, and in those who are cared for; because then God is looked to, and there is no petty feeling of infringing the rights of man in one form or another. It is not then a question of wounding; for why should it hurt you, if I see a particular truth and must act according to it? Why should this be a cause for vexation? The truth is that the assumption of "my flock," or "yours", is the root of endless mischief. It is God's flock; and if a person is charged of the Lord to shepherd His flock, how blessed the trust!

The rest of the chapter consists of exhortations to the younger ones, and finally to all, with a prayer that "the God of all grace, who hath called us unto his eternal glory by Christ Jesus, when ye have suffered a while, himself shall make you perfect, stablish, strengthen, settle you. To him be the glory and the might for the ages of the ages. Amen. By Silvanus, the faithful brother, as I suppose, I have written to you briefly, exhorting and testifying that this is the true grace of God wherein ye stand. She that is at Babylon, elected together with you, saluteth you; and Marcus my son. Greet ye one another with a kiss of love. Peace be with you all in Christ Jesus."