By ALBERT BARNES.
1. The address of the Epistle in general, not directed particularly either to the Jews or to the Gentiles. Thus in chap. v. 14, the author says, "Peace be with you all that are in Christ Jesus." From this it would seem that the Epistle was addressed to all true Christians in the region designated in chap. i. 1. But no one can doubt that there were Christians there who had been Jews, and also those who had been Gentiles. The same thing is apparent from the Second Epistle, for it is certain from 2 Pet. iii. 2 that the Second Epistle was addressed to the same persons as the first. But the address in the Second Epistle is to Christians residing in Asia Minor, without particular reference to their origin. Thus in chap. i. 1, " To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." The same thing is apparent also from the address of the First Epistle, "To the elect strangers scattered throughout Pontus,"etc. That is, " To the strangers of the dispersion who are chosen, or who are true Christians, scattered abroad." The term "elect" is one which would apply to all who were Christians; and the phrase "the strangers of the dispersion" is that which one who had been educated as a Hebrew would be likely to apply to those whom he regarded as the people of God dwelling out of Palestine. The Jews were accustomed to use this expression to denote their own people who were dispersed among the Gentiles, and nothing would be more natural than that one who had been educated as a Hebrew, and then converted to Christianity, as Peter had been, should apply this phrase indiscriminately to Christians living out of Palestine. See the Notes on the passage. These considerations make it clear that in writing this Epistle he had reference to Christians as such, and meant that all who were Christians in the parts of Asia Minor which he mentions (chap. i. 1) should regard the Epistle as addressed to them. Yet,
2. There are some allusions in the Epistle which look as if a part of them at least had been Jews before their conversion, or such as a Jew would better understand than a Gentile would. Indeed, nothing is more probable than that there were Jewish converts in that region. We know that there were many Jews in Asia Minor, and from the Acts of the Apostles it is morally certain that not a few of them had been converted to the Christian faith under the labors of Paul. Of the allusions of the kind referred to in the Epistle, the following may be taken as specimens: "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people." Chap. ii. 9. This is such language as was commonly used by the Jews when addressing their own countrymen as the people of God, and would seem to imply that to some of those at least to whom the Epistle was addressed it was language which would be familiar. See also chap. iii. 6. It should be said, however, that these passages are not positive proof that any among them were Hebrews. While it is true that it is such language as would be naturally employed in addressing those who were, and while it supposes an acquaintance among them with the Old Testament, it is also true that it is such language as one who had himself been educated as a Hebrew would not unnaturally employ when addressing any whom he regarded as the people of God.
3. The passages in the Epistle which imply that many of those to whom it was addressed had been Gentiles or idolaters are still more clear. Such passages are the following: "As obedient children, not fashioning yourselves according to your former lusts in your ignorance. " Chap. i. 14. " This," says Dr. Lardner, "might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostles concerning the Jewish people who had been favored with the divine revelation, and had the knowledge of the true God." So in chap. ii. 9, Peter speaks of them as "having been called out of darkness into marvelous light." The word "darkness" is one which would be naturally applied to those who had been heathens, but would not be likely to be applied to those who had had the knowledge of God as revealed in the Jewish Scriptures. So in chap. ii. 10, it is expressly said of them, " Which in time past were not a people, but are now the people of God " — language which would not be applied to those who had been Jews. So also in chap. iv. 3, " For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banquetings, and abominable idolatries." Though the apostle here uses the word " us, " grouping himself with them,v yet it can not be supposed that he means to charge himself with these things. It is a mild and gentle form of speech, adopted in order not to give offense, and is such language as a minister of the Gospel would now use who felt that he was himself a sinner in addressing a Church made up of many individuals. Though it might be true that he had not been guilty of the particular offenses which he specifies, yet, in speaking in the name of the Church, he would use the term we, and use it honestly and correctly. It would be true that those who composed the Church had been formerly guilty of these things; and this would be a much more mild, proper, and effective method of address than to say you. But the passages adduced here prove conclusively that some of those whom Peter addresses in the Epistle had been formerly idolaters, and had been addicted to the sins which idolaters are accustomed to commit.
These considerations make it clear that the Epistle was addressed to those Christians in general who were scattered throughout the various provinces of Asia Minor which are specified in chap. i. 1, whether they had been Jews or Gentiles. It is probable that the great body of them had been converted from the heathen, though there were doubtless Jewish converts intermingled with them, and Peter uses such language as would be natural for one who had been a Jew himself in addressing those whom he now regarded as the chosen
On this point also there has been no little diversity of opinion. The onlydesignation of the place where it was written which occurs in the Epistle is in chap. v. 13: "The Church that is at Babylon, elected together with you, saluteth you." From this it is clear that it was written at Babylon, but still there has been no little difference of opinion as to what place is meant here by Babylon. Some have supposed that it refers to the well-known place of that name on the Euphrates; others to a Babylon situated in Lower Egypt; others to Jerusalem or Rome, represented as Babylon. The claims of each of these places it is proper to examine. The order in which this is done is not material.
(1.) The opinion that the "Babylon" mentioned in the Epistle refers to a place of that name in Egypt, not far from Cairo. This opinion was held by Pearson and Le Clerc, and by most of the Coptic interpreters, who have endeavored to vindicate the honor of their own country, Egypt, as a place where one of the books of Scripture was composed. See Koppe, Proleg., p. 12. That there was such a place in Egypt, there can be no doubt. It was a small town to the northeast of Cairo, where there was a strong castle in the time of Strabo (i., 17, p. 807), in which, under Tiberias, there were quartered three Roman legions, designed to keep the Egyptians in order. But there is little reason to suppose that there were many Jews there, or that a Church was early collected there. The Jews would have been little likely to resort to a place which was merely a Roman garrison, nor would the apostles have been likely to go early to such a place to preach the Gospel. Comp. Basnage, Ant., p. 36, num. xxvii. As Lardner well remarks, if Peter had written an Epistle from Egypt, it would have been likely to have been from Alexandria. Besides, there is not for the first four centuries any notice of a Church at Babylon in Egypt; a fact which can hardly be accounted for if it had been supposed that one of the sacred books had been composed there. Lardner, vol. vi., p. 265. It may be added, also, that as there was another place of that name on the Euphrates, a place much better known, and which would be naturally supposed to be the one referred to, it is probable that if the Epistle had been co,mposed at the Babyjon in Egypt, there would have been something said clearly to distinguish it. If the Epistle were written at the Babylon on the Euphrates, so well known was that place that no one would be likely to understand that the Babylon in Egypt was the place referred to; on the other supposition, however, nothing would be more likely than that a mistake should occur.
(2.) Others have supposed that Jerusalem is intended, and that the name was given to it on account of its wickedness, and because it resembled Babylon. This was the opinion of Capellus, Spanheim, Hardouin, and some others. But the objections to this are obvious: (1.) There is no evidence that the name Babylon was ever given to Jerusalem, or so given to it as to make it commonly understood that that was the place intended when the term was employed. If not so, its use would be likely to lead those to whom the Epistle was addressed into a mistake. (2.) There is every reason to suppose that an apostle in writing a letter, if he mentioned the place at all where it was written, would mention the real name. So Paul uniformly does. (3.) The name Babylon is not one which an apostle would be likely to give to Jerusalem; certainly not as the name by which it was to be familiarly known. (4.) If the Epistle had been written there, there is no conceivable reason why the name of the place should not have been mentioned.
(3.) Others have supposed that Borne is intended by the name Babylon. This was the opinion of many of the fathers, and also of Bede, Valesius,
Grotius, Cave, Whitby, and Lardner. The principal reasons for this are that such is the testimony of Papas, Eusebius, and Jerome; and that at that time Babylon on the Euphrates was destroyed. See Lardner. But the objections to this opinion seem to me to be insuperable. (1.) There is no evidence that at that early period the name Babylon was given to Home, nor were there any existing reasons why it should be. The name is generally supposed to have been applied to it by John in the book of Revelation (chap. xvi. 19; xvii. 5; xviii. 10, 21), but this was probably long after this Epistle was written, and for reasons which did not exist in the time of Peter. There is no evidence that it was given familiarly to it in the time of Peter, or even at all until after his death. Certain it is that it was not given so familiarly to it that when the name Babylon was mentioned it would be generally understood that Rome was intended. But the only reason which Peter could have had for mentioning the name Babylon at all was to convey some definite and certain information to those to whom he wrote. (2.) As has been already observed, the apostles, when they sent an Epistle to the churches, and mentioned a place as the one where the Epistle was written, were accustomed to mention the real place. (3.) It would be hardly consistent with the dignity of an apostle, or any grave writer, to make use of what would be regarde(L/is a nickname when suggesting the name of the place where he then was.. (£) If Home had been meant, it would have been hardly respectful to the Church there which sent the salutation — "The Church that is at Babylon, elected together with you " — to have given it this name. Peter mentions the Church with respect and kindness, and yet it would have been scarcely regarded as kind to mention it as a "Church in Babylon" if he used the term Babylon, as he must have done on such a supposition, to denote a place of eminent depravity. (5.) The testimony of the fathers on this subject does not demonstrate that Home was the place intended. So far as appears from the extracts relied on by Lardner, they do not give this as historical testimony, but as their own interpretation, and, from any thing that appears, we are as well qualified to interpret the word as they were. (6.) In regard to the objection that Babylon was at that time destroyed, it may be remarked that this is true so far as the original splendor of the city was concerned, but still there may have been a sufficient population there to have constituted a Church. The destruction of Babylon was gradual. It had not become an utter desert in the time of the apostles. In the first century of the Christian era a part of it was inhabited, though the greater portion of its former site was a waste. See Notes on Isa. xiii. 19. Comp. Diod. Sic, vol. ii., p. 27. During that time there is no improbability in supposing that a Christian Church may have, existed there. It should be added here, however, that nearly all the evidence which the Roman Catholics can adduce that the apostle Peter was ever at Rome at all, rests on the supposition that the word Babylon refers to it here. There is nothing else in the New Testament that furnishes the slightest proof that he ever was there. The only passage on which Bellarmin relies to show that Peter was at Rome is the very passage now under consideration. "That Peter was one time at Rome," he says, " we -show first from the testimony of Peter himself, who thus speaks at the end of his First Epistle: 'The Church that is at Babylon, elected together with you, saluteth you.'" He does not pretend to cite any other evidence from Scripture than this; nor does any other writer.
(4.) There remains the fourth opinion, that the well-known Babylon on the Euphrates was the place where the Epistle was written. This was the opinion of Erasmus, Drusius, Lightfoot, Bengel, Wetstein, Basnage, Beausobre, and others. That this is the correct opinion seems to me to be clear from the following considerations: («) It is the most natural and obvious interpretation. It is that which would occur to the great mass of the readers of the New Testament now, and is that which would have been naturally adopted by those to whom the Epistle was sent. The word Babylon, without something to give it a different application, would have been understood any where to denote the well-known place on the Euphrates, (b) There is, as has been observed already, no improbability that there was a Christian Church there, but there are several circumstances which render it probable that this would be the case: (1.) Babylon had Ween an important place, and its history was such, and its relation to the Jews such, as to make it probable that the attention of the apostles would be turned to it. (2.) The apostles, according to all the traditions which we have respecting them, traveled extensively in the East, and nothing would be more natural than that they should visit Babylon. (3.) There were many Jews of the captivity remaining in that region, and it would be in the highest degree probable that they would seek to carry the Gospel to their own countrymen there. See K oppe, Proleg., p. 16-18; Joseph., Ant.,hk. xv., chap. ii.,§ 2;. chap. iii.,§ 1; Philo.,Zte Virtut., p. 587.
These considerations make it clear that the place where the Epistle was written was Babylon on the Euphrates, the place so celebrated in ancient sacred and profane history. If this be the correct view, then this is a fact of much interest, as showing that even in apostolic times there was a true Church in a place once so distinguished for splendor and wickedness, and so memorable for its acts in oppressing the ancient people of God. Our information respecting this Church, however, ceases here. We know not by whom it was founded; we know not who were its pastors; nor do we know how long it survived. As Babylon, however, continued rapidly to decline, so that in the second century nothing remained but the walls (comp. Notes on Isa. xiii. 19), there is no reason to suppose that the Church long existed there. Soon the ancient city became a heap of ruins; and, excepting that now and then a Christian traveler or missionary has visited it, it is not known that a prayer has been offered there from generation to generation, or that amid its desolations there has been a single worshiper of the true God. See this subject examined at length in Bacon's Lives of the Apostles, p. 258-203.
In regard to the time when this First Epistle was written, nothing certainly can be determined. There are no marks of time in the Epistle itself, and there are no certain data from which we can determine when it was composed. Lardner supposes that it was in the year G3 or 61, or, at the latest, 65; Michaelis, that it was about the year 60. If it were written at Babylon, it was probably some time between the years 58 and 61. The time is not material, and it is impossible now to determine it.
(1.) The Epistles of Peter are distinguished for great tenderness of manner, and for bringing forward prominently the most consolatory parts of the Gospel. He wrote to those who were in affliction; he was himself an old man (2 Pet. i. 14); he expected soon to be with his Saviour; he had nearly done with the conflicts and toils of life; and it was natural that he should direct.his eye onward, and should dwell on those things in the Gospel which were adapted to support and comfort the soul. There is, therefore, scarcely any part of the New Testament where the ripe and mellow Christian will find more that is adapted to his matured feelings, or t6 which he will more naturally turn.
(2.) There is great compactness and terseness of thought in his Epistles. They seem to be composed of a succession of texts, each one fitted to constitute the subject of a discourse. There is more that a pastor would like to preach on in a course of expository lectures, and less that he would be disposed to pass over as not so well adapted to the purposes of public instruction, than in almost any other part of the New Testament. There is almost nothing that is local or of temporary interest; there are no discussions about points pertaining to Jewish customs such as we meet with in Paul; there is little that pertains particularly to one age of the world or country. Almost all that he has written is of universal applicability to Christians, and may be read with as much interest and profit now as by the people to whom his Epistles were addressed.
(8.) There is evidence in the Epistles of Peter that the author was well acquainted with the writings of the apostle Paul. See this point illustrated at length in Eichhorn, Einleitung in das Neue Tea., viii., GOG-618, § 284, and in Michaelis, Introd., vol. iv., p. 323 seq. Peter himself speaks of his acquaintance with the Epistles of Paul, and ranks them with the inspired writings. 2 Pet. iii. 15, 1(3: " Even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." Indeed, to any one who will attentively compare the Epistles of Peter with those of Paul, it will be apparent that he was acquainted with the writings of the apostle of the Gentiles, and had become so familiar with the modes of expression which he employed that he naturally fell into a similar way of expressing himself. There is that kind of coincidence which would be expected when one was accustomed to read what another had written, and when he had great respect for him, but not that when there was a purpose to borrow or copy from him. This will be apparent by a reference to a few parallel passages.
Eph. i. 3. Blessed be the God and Father of our Lord Jesus Christ. See also 2 Cor. i.3.
Col. iii. 8. But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth.
Eph. v. 22. Wives, submit yourselves to your own husbands as unto the Lord.
Eph. v. 21. Submitting yourselves one to another in the fear of God.
Rom. viii. 18. The glory that shall be revealed unto us.
Rom. iv. 24. If we believe on him that raised up Jesus our Lord from the dead.
Rom. xiii. 1, 3, 4. Let every soul be subject unto the higher powers. For there is no power but ot God; the powers that be are ordained of God.... Do that which is good, and thou shait have praise of the same.... For he is a minister of God, a revenger to execute wrath upon him that doeth evil.
1 Pet. i. 3. Blessed be" the God and Father of our Lord Jesus Christ.
1 Pet. ii. 1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings.
1 Pet. iii. 1. Likewise ye wives, be in subjection to your own husbands.
1 Pet. v. 5. Yea, all of you be subject one to another.
1 Pet. v. 8. Be sober: be vigilant. Tin the Greek the same words, though the order is reversed.]
1 Pet. v. 1. The glory that shall be revealed.
1 Pet. i. 21. Who by him do believe in God, that raised him up from the dead.
1 Pet. ii. 13, 14. Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the nraise of them that do well.
These coincidences are not such as would occur between two authors where one had no acquaintance with the writings of the other, and they thus demonstrate, what may be implied, in 2 Pet. iii. 1">, that Peter was familiar with the Epistles of Paul. This also would seem to imply that the Epistles of Paul were in general circulation.
(4.) " In the structure of his periods," says Michaelis, " St. Peter has this peculiarity, that he is fond of beginning a sentence in such a manner that it shall refer to a principal word in the preceding. The consequence of this structure is that the sentences, instead of being rounded, according to the manner of the Greeks, are drawn out to a great length; and in many places where we should expect that a sentence would be closed, a new clause is attached, and another again to this, so that, before the whole period comes to an end, it contains parts which, at the commencement of the period, do not appear to have been designed for it." This manner of writing is also found
often in the Epistles of Paul.
The canonical authority of this Epistle has never been disputed. For a view of the contents of it, see the analyses prefixed to the several chapters.
This epistle was evidently addressed to those who were passing through severe trials, and probably to those who were at that time enduring persecution. Chap. i. 6, 7; iti. 14; vi. 1, 12-19. The main object of this chapter is to comfort them in their trials; to suggest sucli considerations as would enable them to bear them with the right spirit; and to show the sustaining, elevating, and purifying power of the Gospel. In doing this, the apostle adverts to the following considerations:
1. He reminds them that they were the elect of God; that they had been chosen according to his foreknowledge, by the sanctifying agency of the Holy Ghost, and in order that they might be obedient. Vs. 1, 2.
2. He reminds them of the lively hope to which they'had been begotten, and of the inheritance that was reserved for them in heaven. That inheritance was incorruptible and undented and glorious; it would be certainly theirs, for they would be kept by the power of God unto it, though now they were subjected to severe trials. Ver. 3-6.
3. Even now they could rejoice in hope of that inheritance (ver. 6); their trial was of great importance to themselves in order to test the genuineness of their piety (ver. 7); and in the midst of all their sufferings they could rejoice in the love of their unseen Saviour (ver. 8); and they would certainly obtain the great object for which they had believed — the salvation of their souls. Ver. 9. By these considerations the apostle "would reconcile them to their sufferings; for they would thus show the genuineness and value of Christian piety, and would be admitted at last to higher honor.
4. The apostle proceeds, in order further to reconcile them to their sufferings, to say that the nature of the salvation which they would receive had been an object of earnest inquiry by the prophets. They had searched diligently to know precisely what the Spirit by which they were inspired meant by the revelations given to them, and they had understood that they ministered to the welfare of those who should come after them. Ver. 10-12. Those who thus suffered ought, therefore, to rejoice in a salvation which had been revealed to them in this manner, and in the fact that they had knowledge which had not been vouchsafed even to the prophets; and, under these circumstances, they ought to be willing to bear the trials which had been brought upon them by a religion so communicated to them.
5. In view of these things, the apostle (ver. 13-17) exhorts them to be faithful and persevering to the end. In anticipation of what was to be revealed to them at the final day, they should be sober and obedient; and as he who had called them into his kingdom was holy, so it became them to be holy also.
6. This consideration is enforced (ver. 18-21) by a reference to the price that was paid for their redemption. They should remember that they had been redeemed, not with silver and gold, but with the precious blood of Christ. He had been appointed from eternity to be their Redeemer; he had been manifested in those times for them; he had been raised from the dead for them, and their faith and hope were through him. For these reasons they ought to be steadfast in their attachment to him.
7. The apostle enjoins on them the especial duty of brotherly love. Vs. 22, 23. They had purified their hearts by obeying the truth, and as they were all one family, they should love one another fervently. Thus they would show to their enemies and persecutors the transforming nature of their religion, and furnish an impressive proof of its reality.
8. To confirm all these views, the apostle reminds them that all men must soon die. Their glory would fade away. Nothing would abide but the word of the Lord. They themselves would soon die, and be released from their troubles, and they should be willing, therefore, to bear trials for a little time. The great and the rich would soon disappear, and all the splendor of their condition would vanish; and they should not envy them, or repine at their own more humble and painful lot. Vs. 24, 25. The keenest sufferings here are brief, and the highest honors and splendors of life soon vanish away, and our main solicitude should be for the eternal inheritance. Having the prospect of that, and building on the sure word of God, which abides forever, we need not shrink from the trials appointed to us here below.
1. Peter, an apostle of Jesus Christ On the word apostle, see Notes on Rom. i. 1. Tf To the strangers. In the Greek, the word "elect'' (see ver. 2) occurs here: IkXektoTs Tra.pziri&i'jfx.oi's, "to the elect strangers." He here addresses them as elect; in the following verse he shows them in what way they were elected. The word rendered strangers occurs only in three places in the New Testament: Heb. xi. 13, and 1 Pet. ii. 11, where it is rendered pilgrims; and in the place before us. See Notes on Heb. xi. 13. The word means literally a by-resident, a sojourner among a people not one's own. — Mobinson. 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 Notes on Matt, xxiii. 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 chap. iv. 3, 4(comp. Introd., § 1);
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 Heb. xi. 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 distantlands. 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. Comp. the Introd., § 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. Gr., Of the dispersion (&iacnropa<i); a term 'which a Jew would be likely to use when speaking of his countrymen dwelling among the heathen. See Notes on John vii. 35, and James i. 1, 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. • 1 Throughout Pontus, etc. 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 Notes on Acts ii. 9. 1 Oalatia. On the situation of this province, and its history, see Introd. to the Notes on Galatians, § 1. H Cappadocia. See Notes on Acts ii. 9. H Asia. Meaning a province of Asia Minor, of which Ephcsus was the capital. See Notes on Acts ii. 9. H And Bithynia. See Notes on Acts xvi. 7.
2. Elect. That is, chosen. The meaning here is that they were, in fact, chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by
God as his people. It is a word commonly applied to the people of God as being" chosen out of the world, and called to be his. The mere use of the word does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the use of the term. The word has reference to the act of selecting them, without throwing any light on the question why it was done. See Matt. xxiv. 22, 24, 81; Mark. xiii. 20; Luke xviii. 7; Rom. viii.33; Col. hi. 12. Comp. Notes on John xv. 16. The meaning is, that God had, on some accouut, a preference for them above others 'as his people, and had chosen them from the midst of others to be heirs of salvation. The wrord, therefore, should be properly understood as applied to the act of choosing them, not to the pwpose to choose them; to the fact of his selecting them to be his, not to the doctrine that he would choose them. It is a word which should be freely and gratefully used by all Christians, for it is in frequent use in the Bible, and there is nothing for which men should be more grateful than the fact that God has chosen them for salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason of it was his own good pleasure. See Notes on Eph. i: 4, 5. We are here also informed that it was in accordance with " the foreknowledge of God the Father. ' ' If According to the foreknowledge of God the Father. The Father is regarded, in the Scriptures, as the Author of the plan of salvation, and as having chosen his people to life, and given them to his Son to redeem and save. John vi. 37, 65; xvii. 2, 6, 11. It is affirmed here that the fact that they were elect was in some sense in accordance with the "foreknowledge of God." On the meaning of the phrase, see Notes on Rom. viii. 29. The passage does not affirm that the tiling which God "foreknew," and which was the reason of their being chosen, was that they would of themselves be disposed to embrace the offer of salvation. The foreknowledge referred to might have been of many other things as constituting the reason which operated in the case; and it is not proper to assume that it could have been this alone. It may mean thai (Jod foreknew all the events which would ever occur, and that he saw reasons why they should be selected rather than others; or that he foreknew all that could be made to bear on their salvation; or that he foreknew all that he would himself do to secure their salvation; or that he foreknew them as having been designated by his own eternal counsels; or that he foreknew all that could be accomplished by their instrumentality; or that he saw that they would believe; but it should not be assumed that the word means necessarily or exclusively any one of these things. The simple fact here affirmed, which no one can deny, is that there was foreknowledge in the case on the part of God. It was not the result of ignorance or of blind chance that they were selected. But if foreknown, must it not have been certain? How could a thing which is foreknown be contingent or doubtful? Can it be foreknown if a thing which may or may not happen, certainly will happen? The essential idea here is, that the original choice was on the part of God, and not on their part, and that this choice was founded on what God before knew to be best. He undoubtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why he did it are revealed, or that they could be fully comprehended by us if they were. I am quite certain that it is not stated that it is because they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, what every regenerated person feels to be true, that the fact that we are disposed to embrace the Saviour is to be traced to a divine influence on our hearts, and not to ourselves. See John vi. 65; Rom. ix. 16; Titus iii. 5, 6; James i. 18. If Through sanctijication of the Spirit. The Holy Spirit, the third person of theTrinity. The Greek is, "by (ei/) sanctiflcation of the Spirit;" that is, it was by this influence or agency. The election that was purposed by the Father was carried into effect by the agency of the Spirit in making them holy. The word rendered sanctiflcation (dytao-nos) is not used here in its usual and technical sense to denote the progressive holiness of believers, but in its more primitive and usual sense of holiness. Comp. Notes on 1 Cor. i. 30. It means here the being made holy; and the idea is knowledge a of God the Father, through sanctification6of the Spirit, unto c obedience and sprinkling d of the blood of Jesus Christ: that we become, in fact, the chosen or elect of God by a work of the Spirit on our hearts making us holy, that is, renewing us in the divine image. We are chosen by the Father, but it is necessary that the heart should be renewed and made holy by a work of grace, in order that we may actually become his chosen people. Though we are sinners, he purposes to save us; but we are not saved in our sins, nor can we regard ourselves as the children of God until we have evidence that we are born again. The purpose of God to save us found us unholy, and we become, in fact, his friends by being renewed in the temper of our mind. A man has reason to think that he is one of the elect of God just so far as he has evidence that he has been renewed by the Holy Spirit, and so far as he has holiness of heart and life, and no farther. 1 Unto obedience and sprinkling of the blood of Jesus Christ. This expresses the design for which they had been chosen by the Father, and renewed by the Spirit. It was that they might obey God, and lead holy lives. On the phrase "unto obedience," see Notes on Rom. i. 5. The phrase " unto sprinkling of the blood of Jesus Christ" means cleansing from sin, or to holiness, since it was by the sprinkling of that blood that they were to be made holy. See it explained in the Notes on Heb. ix. 18-23; xii. 24. If Grace unto you, and peace, be multiplied. See Notes on Rom. i. 7. The phrase "be multiplied" means, "may it abound," or "may it be conferred abundantly on you. ' ' From this verse we may learn that they who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that he has chosen them to be holy; and, in fact, all the evidence which any man can have that he is among the elect is, that he is practically a holy man, and desires to become more and more so. No man can penetrate the secret counsels of the Almighty. No one can go up to heaven, and inspect the book of life to see if his name be there. No one should presume that
3 Blessed /fe the God and Father of our Lord Jesus Christ, which
his name is there without evidence. No one should depend on dreams, or raptures, or visions, as proof that his name is there. No one should expect a new revelation declaring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case. If any one, then, wish to settle the question whether he is among the elect or not, the way is plain. Let him become a true Christian, and the whole matter is determined, for that is all the proof which any one has that he is chosen to salvation. Till a man is willing to do that, he should not complain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God.
3. Messed be the God and Father of our Lord Jesus Christ. See Notes on 2 Cor. i. 3. H Which according to his abundant mercy. Marg., as in the Greek, much. The idea is, that great mercy had been shown them in the fact that they were renewed. They had no claim to the favor, and the favor was great. Men are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favor. See Notes on Eph. ii. 4. If Hath begotten us again. The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said (John iii. 3), " Except a man be born again," or begotten again {yiwifiij avwStv), "he can not see the kingdom of God." Peter here affirms that that change had occurred in regard to himself and to those whom he was addressing. The word used here as a compound {avaytwdw) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in John iii. 3, 5, 7.
according to his1 abundant* mercy hath begotten us again6 unto a lively hope by the resurrection of Jesus Christ from the dead,
Perhaps the phrase " begotten again" would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again. If Unto a lively hope. The word lively we now use commonly in the sense of active, animated, quick; the word here used, however, means living, in contradistinction from that which is dead. The hope which they cherished had living power. It was not cold, inoperative, dead. It was not a mere form, or a mere speculation, or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, see Notes on Rom. viii. 24. Comp. Eph. ii. 12. ^ By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. See Notes on 1 Cor. xv. 1-20; 2 Tim. i. 10; 1 Thess. iv. 14. On this verse we may remark that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of divine favor in granting to sinners a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation they would have remained as thoughtless as others; if he had had no purpose of mercy toward them, they would never have been saved. Assuredly if there is any thing for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and since he has had an eternal purpose to do this, our gratitude should be proportionably increased.
4. To an inheritance. Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see Notes on Acts xx. 32;
4 To an inheritance d incorruptible, and undefiled, and that fadeth e not a^ay, reserved /in heaven for
Eph. i. 11, 14, 18; Col. i. 12. Christians are. regarded as the adopted children of God, and heaven is spoken of as their inheritance — as what their Father will bestow on them as the proof of his love. ^Incorruptible. It wall not fade away and vanish, as that which we inherit in this world does. See the word explained in the Notes on 1 Cor. ix. 25. The meaning here is that the inheritance will be imperishable, or will endure forever. Here, to whatever we may be heirs, we must soon part with the inheritance; there, it will be eternal. If And undefiled. See Notes on Heb. vii. 26; xiit 4; James i. 27. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. " How many estates," says Benson, "have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments orvineyards from them! But this future inheritance of the saints is stained by none of these vices; 'tis neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it." Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be, enjoyed forever, and the soul continually advance in knowledge, in holiness, and in the active service of God. If And that fadeth not away. Gr., a/mdpavTov — amaranton. This word oc- ment, though the word afiapaimvoi {amarantine) occurs in chap. v. 4, applied to a crown or garland. The
5 Who are kept a by the power of God through faith b tinto# salva-
tion, ready to be revealed in the last time.
word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote any thing that is enduring, and is applied to the future inheritance of the saints, to describe its perpetuity in all its brilliance and splendor, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word " incorruptible." Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that every thing there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their lustre; the flowers that bloom on the banks of the river of life will always be as rich in color and as fragrant as when we first behold them. ^Reserved in heaven for you. Marg.,ws. The difference in the text and the margin arises from the various readings in MSS. The common reading is "for you." The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Comp. Notes on Matt. xxv. 34; John xiv. 2; Col. i. 5.
5. Who are kept by the power of God. That is, who are "kept" or preserved in the faith and hope of the Gospel; who are preserved from apostasy; who are so kept that you will finally obtain salvation. • The word which is here used and rendered kept (cppovptw —phroureo), is rendered in 2 Cor. xi. 32, kept with a garrison; in Gal. iii. 23, and here, kept; in Phil. iv. 7^ shall keep. It does not elsewhere occur in the New Testament. It means to keep as in a garrison or fortress; or as with a military watch. The idea is, that there was a faithful guardianship exercised over them to save them from danger, as a castle or garrison is watched to protect it from the approach of an enemy. The meaning is that they were weak in themselves, and were surrounded by temptations; and that the reason why they were preserved was that God exerted his power to keep them. The only reason which any Christians have to suppose they will ever reach heaven is the fact that God keeps them by his own power. Comp. Notes on Phil. i. 6; 2 Tim. i. 12; iv. 18. If it were left to the will of man, to the strength of his own resolutions, to his own power to meet temptations, or to any probability that he would of himself continue to walk in the path to life, there would be no certainty that any one would be saved. T[ Through faith. That is, he does not keep us by the mere exertion of power, but he produces/a^A in our hearts, and makes that the means of keeping us. As long as we have faith in God, and in his promises, we are safe. When that fails, we are weak; and if it should fail altogether, we could not be saved. Comp. Notes on Eph. ii. 8. If Unto salvation. Not preserved for a little period, and then suffered to fall away, but so kept as to be saved. We may remark here that Peter, as well as Paul, believed in the doctrine of the perseverance of the saints. If he did not, how could he have addressed these Christians in this manner, and said that they were "kept by the power of God unto salvation?" What evidence could he have had that they would obtain salvation unless he believed in the general truth that it is the purpose of God to keep all who are truly converted V 1 Heady to be revealed in the last time. That is, when the world shall close. Then it will be made manifest to assembled worlds that such an inheritance was "reserved" for you, and that you have been "kept" in order to inherit it. Comp. Matt. xxv. 34. This verse, then, teaches that the doctrine that the saints will persevere and be saved is true. They are " kept by the power of God to salvation," and as God has all power, and guards them with reference to this end, it can not be but that they will be saved. It may be added, (a) that it is very desir ble that the doctrine should be true. Man is so weak and feeble, so liable to fall, and so exposed to temptation, that it is in itself every way a thing to be wished that his salvation should be in some safer hands than his own. (b)
G Wherein ye greatly rejoice, though now for a season, if need a be, ye are in heaviness through manifold temptations:
7 That the trial6 of your faith, being much more precious than of gold that perisheth, though it be tried with c fire, might be found
If it is desirable that it should be true, it is fair to infer that it is true, for God has made all the arrangements for the salvation of his people which are really desirable and proper, (c) The only security for the salvation of any one is founded on that doctrine. If it were left entirely to the hands of men, even the best of men, what assurance could there be that any one would be saved? Did not Adam fall? Did not holy angels fall? Have not some of the best of men fallen into sin f And who has such strength of holiness that he could certainly contide in it to make his own salvation sure? He must know little of himself and of the human heart who supposes that he has such a strength of virtue that he would never fall away if left to himself. But if this be so, then his only hope of salvation is in the fact that God intends to "keep his people by his own power through faith unto salvation."
6. Wherein ye greatly rejoice. In which hope, of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, see. Notes on Rom. v. 1, 2. Comp. Phil. iii. 1; iv. 4; 1 Thess. v. 10. See also the Notes on ver. 8 of this chapter. The particular idea here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutio7is and trials. It not only sustained them; it made them happy. That must be a valuable religion which will make men happy in the midst of persecutions and heavy calamities. Comp. Acts x. 11, 25. Though now for a season. A short period— oXiyou. It would be, in fact, only for a brief period, even if it should continue through the whole of life. Comp. Notes on 2 Cor. iv. 17: "Our light affliction, which is but for a moment.''1 It is possible, however, that Peter supposed that the trials which they then experienced would soon be over. They may have been goffering persecutions which he hoped would not long continue. 1 If need be. This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was "need" that they should pass through these trials. There was soon good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, " since there is need"— though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, " You certainly weeded this affliction to lead you to amend your life;" but "It maybe that there is something in your character which makes it desirable, or that God intends that good results shall come from it which will show that it is wisely ordered." TJYe are in heaviness. Gr., " Ye are sorrowing ' ' {kw7n]$tvTE<i); you are sad, or grieved. Matt. xiv. 9; xvii. 23. ^Through manifold temptations. Through many kinds of trials, for so the word rendered temptation (irtipaa/jLo^) means. James i. 2, 12. See Notes on Matt. iv. 1; vi. 13. The meaning here is that they now endured many things which were fitted to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of others to lead them to renounce their religion, and to go back to their former state of unbelief. Any one or all of these would try them, and would show whether their religion were genuine. On the various ways which God has of trying his people, comp. Notes on Isa. xxviii.
7. That the trial of your faith. The putting of your religion to the test, and showing what is its real nature.
Comp. James i. 3, 12. K Being much more precious than of gold. This does not mean that their faith was much more precious than gold, but that the testing of it (doKifAioi/), the process of showing whether it were or were not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done. 1 That perisheth. Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connection does not demand this interpretation. The idea is, that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like religion. It may not perish in the fire, but it will in some way, for it will not endure forever. H Though it be tried with fire. This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure forever. It is more desirable to test religion than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture. ^ Might be found unto praise. That is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge. H And honor. That honor might be done to it before assembled worlds. U And glory. That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true religion. TI At the appearing of Jesus Christ. To judge the world. Comp. Matt. xxv. 31; "Acts i. 11; 1 Thess. i v. 16; 2 Thess. ii. 8; 1 Tim. vi. 14; 2 Tim. iv. 1, 8; Titus ii. 13. From these two verses (6 and 7) we may learn, I. That it is desirable that the faith of Christians should be tried, (a) It is desirable to know whether that which appears to be religion is genuine, as it is desirable to know whether that which appears to be gold is real gold. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as religion is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold which is of no value, as there is much which appears to be religion which is of no value. The one is worth no more than the other, unless it is genuine. (6) It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to religion. Religion claims to be of more value to man than any thing else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of religion, (c) It is desirable that true religion should be separated from all alloy. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in religion. It is often combined with much that is unholy and impure; much that dims its lustre and mars its beauty; much that prevents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with religion. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our religion will be a favor to us. II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures. (1.) He tries his people by prosperity— often as decisive a test of piety as can be applied to it. There is much pretended piety which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; b3T the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul. (2.) He tries his people in adversity. He lays his hand
unto praise and "honour and glory at the appearing b of Jesus Christ:
8 Whom having not e seen, ye love; in whom, though now ye
on them heavily, to show (a) whether they will bear up under their trials, and persevere in his service; (b) to show whether their religion will keep them from murmuring or complaining; (c) to show whether it is adapted to comfort and sustain the soul. (3.) He tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little fitted to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion will be subjected to a new test if we are suddenly reduced to poverty. In sickness and poverty we learn to be patient and resigned, and perhaps even happy. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition there would be a new trial of our faith. That piety which shone so much on a bed of sickness might be little fitted to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged. III. Religion will bear any trial which may be applied to it, as gold will bear the action of fire, however intense it may be. IV. Religion is imperishable in its nature. Even the most fine gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that consume every thing else. V. Christians should be willing to pass through trials, (a) Those trials will purify their religion, as the fire will remove dross from gold, (b) They will make it shine more brightly, as gold does when it comes out of the furnace, (c) They will disclose more fully its value, {d) They will furnish evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life will bear the test of the final trial. 8. Whom having not seen, ye love. This epistle was addressed to those who were "strangersscatteredabroad" (see Notes on ver. 1), and it is evident that they had not personalty seen the Lord Jesus. Yet they had heard of his character, his preaching, his sacrifice for sin, his resurrection and ascension, and they had learned to love him. (1.) It is possible to love one whom we have not seen. Thus we may love God, whom no "eye hath seen ' ' (comp. 1 John iv. 20); and thus we may love a benefactor from whom we have received important benefits, whom we have never beheld. (2.) We may love the character of one whom we have never seen, and from whom we may never have received any particular favors. We may love his uprightness, his patriotism, his benignity, as represented to us. We might love him the more if we should become personally acquainted with him, and if we should receive important favors from him; but it is possible to feel a sense of strong admiration for.such a character in itself. (3.) That may be a pure love which we have for one whom we have never seen. It may be based on simple excellence of character; and in such a case there is the least chance for any intermingling of selfishness, or any improper emotion of any kind. (4.) We may love a friend as really and as strongly when he is absent as when he is with us. The wide ocean that rolls between us and a child does not diminish the ardor of our affection for him; and the Christian friend that has gone to heaven we may love no less than when he sat with us at the fireside. (5.) Millions, and hundreds of millions, have been led to love the Saviour who have never seen him. They have seen— not with the bodily eye, but with the eye of faith— the inimitable beauty of his character, and have been brought to love him with an ardor of affection which they never had for any other one. (6.) There is every reason why we should love him.
(b) He has done more for us than any other one who ever lived among men. He died for us, to redeem our souls. He rose, and brought life and immortality to light. He ever lives to intercede for us. He is employed in preparing mansions of rest for us in the skies, and he will come and take us to himself, that we may be with him forever. Such a Saviour ought to be loved, is loved, and will be loved. The strongest attachments which have ever existed on earth have been for this unseen Saviour. There has been a love for him stronger than that for father, mother,or wife,or sister.or home, or country. It has been so strong that thousands have been willing, on account of it, to bear the torture of the rack or the stake. It has been so strong that thousands of youths of the finest minds, and the most flattering prospects of distinction, have been willing to leave the comforts of a civilized land, and to go among the benighted heathen, to tell them the story of a Saviour's life and death. It has been so strong that unnumbered multitudes have longed, more than they have for all other things, ■that they might see him, and be with him, and abide with him forever and ever. Comp. Notes on Phil. i. 23. 1 In whom, though now ye see him not, yet believing. He is now in heaven, and to mortal eyes now invisible, like his Father. Faith in him is the source and fountain of our joy. It makes invisible things real, and enables us to feel and act, in view of them, with the same degree of certainty as if we saw them. Indeed, the conviction to the mind of a true believer that there is a Saviour is as certain and as strong as if he saw him: and the same may be said of his conviction of the existence of heaven and of eternal realities. If it should be said that faith may deceive us, we may reply, (1.) May not our bodily senses also deceive us? Does the eye never deceive? 'Are there no optical illusions? Does the ear never deceive? Are there no sounds which are mistaken? Do the taste and the smell never deceive? Are we never mistaken in the report which they bring to us? And does the sense of feeling never deceive? Are we never mistaken in the size, the hardness, the figure of objects which we handle? But, (2.) for all the practical purposes of life, the senses are correct guides, and do not in general lead us astray.
So (3.) there are objects of faith about which we are never deceived, and where we do act and must act with the same confidence as if we had personally seen them. Are we deceived about the existence of London or Paris or Canton, though we may never have seen either? May not a merchant embark with perfect propriety in a commercial enterprise, on the supposition that there is such a place as London or Canton, though he have never seen them? Would he not be reputed mad if he should refuse to do it on this ground? And so, may not a man, in believing that there is a heaven, and in forming his plans for it, though he have not yet seen it, act as rationally and as wisely as he who forms his plans on the supposition that there is such a place as Canton? H Ye rejoice. Ye do rejoice; not merely ye ought to rejoice. Christians do in fact rejoice; they are happj7. The people of the world often suppose that religion makes its professors sad and melancholy. That there are those who have not great comfort in their religion no one indeed can doubt; but this arises from several causes entirely independent of their religion. Some have melancholy temperaments, and are not happy in any thing. Some have little evidence that they are Christians, and their sadness arises not from religion, but from the want of it. Some have mistaken views of the doctrines of religion, and are sad, morose, gloomy. Some on all subjects look on the dark side of things, and are never happy. But that true religion does make its possessors happy, any one may easily satisfy himself by asking any number of sincere Christians, of anydenomination,whomhemaymeet: With one accord they will say 'to him that they have a happiness which they never found before; that however much they may have possessed of the wealth, the honors, and the pleasures of the world— and they who are Christians have not all of them been strangers to these things — they never knew solid and substantial peace till they found it in religion. And why should they not be believed? The world would believe them in other things; why will it not when they declare that religion does not make them gloomy, but happy? If With joy unspeakable. A very strong expression, and yet verified in multitudes of cases
see him not, yet believing, ye rejoice with joy a unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls.
10 Of which salvation the prophets have inquired and searched6
among young converts, aritt. among those in thc'maturcr days of piety. There are thousands who can say that their happiness when they first had evidence that their sins wereforgiven,that the burden of guilt was rolled away, and that they were indeed the children of God, was unspeakable. They had no words to express it, it was so full and so new.
"Tongue can never express The sweet comfort aud peace Of a soul in its earliest love." And so there have been thousands of mature Christians who can adopt the same language; who could find no words to express the peace and joy which they have found in the love of Christ and the hope of heaven. And why are not all Christians enabled to say constantly that £hey " rejoice with joy unspeakable?"* Is it not a privilege which they might possess? Is there any thing in the nature of religion which forbids it? Why should not one be filled with constant joy who has the hope of dwelling in a world of glory forever? Comp. John xiv. 27; xvi. 22. IT And full of glory. (1.) Of anticipated glory— of the prospect of enjoying the glory of heaven. (2.) Of present glory — with a joy even now which is-of the same nature as that in heaven; a happiness the same in kind, though not in degree, as that which will be theirs in a brighter world. The saints on earth partake of the same fcfad of joy which they will have in heaven; for the happiness of heaven will be but an expansion, a prolongation, and a purifying of that which they have here. Comp. Notes on Eph. i. 14. 9. Receiving the end of your faith, even the salvation of your soicls. The result or object of your faith; that is, what your faith is designed and adapted to secure. Comp. Notes on Rom. x. 4. The word rendered receiving is used here as indicating that they would surely obtain it. They even now have such peace and joy in believing that it furnishes undoubted evidence that they will be saved, and such that it may be said that even now they are saved. The condition of one who is a F
10. Of which salvation. Of the certainty that this system of religion, securing the salvation of the soul, would be revealed. The object of this reference to the prophets seems to be to lead them to value more highly the religion which they professed, and to encourage them to bear their trials with patience. They were in a condition, in many respects, far superior to that of the prophets. They had the full light of the Gospel. The prophets saw it only at a distance and but dimly, and were obliged to search anxiously that they might understand the nature of that system of which they were appointed to fu'rnish the 'comparatively obscure prophetic intimations. U The prophets. This language would imply that this had been a common and prevalent wish of the prophets. 1 Have inquired. This word is intensive. It means that they sought out or scrutinized with care the revelations made to them, that they might understand exactly what was implied in that which they were appointed to record in respect to the salvation which was to be made known through the Messiah. See the following places where the same word is used which occurs here: Luke xi. 50, 51; Acts xv. 17; Rom. iii. 11; Heb. xi. 6; xii. 17. If And searched diligently — k^spswdw. Comp. Dan. ix. 2, 3. The word here used means to search out, to trace out, to explore. It is not elsewhere used in the New Testament, though one of the words from which this is compounded {ipiwdw) occurs. See John v. 39 (Notes); vii. 52; Rom. viii. 27; 1 Cor. ii. 10; Rev. iir 23. The idea is, that they perceived that in their communications there were some great and glorious truths which they did not fully comprehend, and that they diligently employed their natural faculties to understand that which they were appointed to impart to succeeding generations. They thus became students and interpreters for themselves of their own predictions. They were not only prophets, but men. They had souls to be saved in the same
diligently, who prophesied of the grace that should come unto you:
11 Searching what, or what manner of time -the Spirit a of Christ
way as others. They had hearts to be sanctified by the truth, and itwas needful, in order to this, that truth should be applied to their own hearts in the same way as to others. The mere fact that they were the channels or organs for imparting truth to others would not save them, any more than the fact that a man who now preaches truth to others will save himself, or than the fact that a sutler who delivers bread to an army will nourish and support his own body. If Who prophesied of the grace that should come unto you. Of the favor that would be shown to }rou in the Gospel. Though the predictions which they uttered appeared to the men of their own times, and perhaps to themselves, obscure, yet they were in fact prophecies of what was to come, and of the favors which, under another dispensation, would "be bestowed upon the people of God. The apostle does not mean to say that they prophesied particularly of those persons to whom he was then writing, but that their prophecies were in fact for their benefit, for the*things which they predicted had actually terminated on them. The benefit was as real as thojigh the predictions had been solely on their account.
11. Searchi?ig what. That is, examining their own predictions with care, to ascertain what they meant. They studied them as we do the predictions which others have made; and though the prophets were the medium through which the truth was made known, yet their own predictions became a subject of careful investigation to themselves. The expression here used in the original, rendered "what" (tts TiW), literally, "unto what," may mean, so far as the Greek is concerned, either "whatiime," or " whsit people," or "what person;" that is, with reference to what person the prophecies were really uttered. The latter, it seems to me, is the correct interpretation, meauing that they inquired in regard to him, who he would be, what would be his character, and what would be the nature of the work which he would perform. There can be no doubt that they understood that their predictions related to the Messiah; but still it is not improper to suppose that it was with them an interesting inquiry what sort of a person he would be, and what would be the nature of the work which he would perform. This interpretation of the phrase ate Tiva {unto what, or whom), it should be observed, however, is not that which is commonly given of the passage. Bloomfield, Kosenmuller, Doddridge, Whitby, Benson, and Grotius suppose it to refer to time, meaning that they inquired at what time or when these things would occur. Macknight thinks it refers to people (Kaov), meaning that they diligently inquired what people would put him to death. But the most obvious interpretation is that which I have suggested above, meaning that they made particular inquiry to whom their prophecies related — what was his rank and character, and what was to be the nature of his work. What would be a more natural inquiry for them than this? What would be more important?' And how interesting is the thought that when Isaiah, for example, had given utterance to the sublime predictions' which we now have of the Messiah in his prophecies, he sat himself down with the spirit of a little child, to learn by prayer and study what was fully implied in the amazing words which the Spirit had taught him to record! How much of mystery might seem still to hang around the subject! And how intent would such a mind be to know what was the full import of those words! If Or what manner of time. This phrase, in Greek {iroiov Kaipdv), would properly relate, not to the exact time when these things would occur, but to the character or condition of the age when they would take place; perhaps referring to the state of the world at that period, the preparation to receive the Gospel, and the probable manner in which the great message would be received. Possibly, however, the inquiry in their minds pertained to the time w/iercthepredictionswouldbe fulfilled, as well as to the condition of the world when the events would take place. The meaning of the Greek phrase would not exclude this latter sense. There are not unfrequent indications of time in the prophets (comp. Dan. ix. 24 seq.), and these indications were
which was in them did signify, when it testified beforehand the sufferings of Christ, and the glorythat should follow.
12 Unto whom it was revealed, that nota unto themselves but unto us they did minister the things, which are now reported unto you
of so clear a character that when the Saviour actually appeared there was a general expectation that the event would then occur. See Notes on Matt, ii. 2. T[ The Spirit of Christ which was in them. This does not prove that they knew that this was the Spirit of Christ, but i3 only a declaration of Peter that it was actually so. It is not probable that the prophets distinctly understood that the Spirit of inspiration by which they were led to foretell future events was peculiarly the Spirit of Christ. They understood that they were inspired; but there is no intimation in their writings with which I am acquainted that they regarded themselves as inspired by the Messiah. It was not improper, however, for Peter to say that the Spirit by which they were influenced was in fact the Spirit of Christ, so called because that Spirit which suggested these future events to them was given as the great Medium of all revealed truth to the world. Comp. Heb. i. 3; John i. 9; xiv. 1G, 26; xvi. 7; Isa. xlix. 6. It is clear from this passage, (1.) That Christ must have had an existence before his incarnation; and (2.) That he must have understood then what would occur to him when he should become incarnate; that is, it must have been arranged or determined beforehand. If Did signify. Meant to intimate or manifest to them (iSi'Aov); or what was implied in the communications made to them. T[ When it testified beforehand the sufferings of Christ. As Isaiah, chap, liii; Daniel, chap. ix. 25-27. They saw clearly that the Messiah was to suffer; and doubtless this was the common doctrine of the prophets, and the common expectation of the pious part of the Jewish nation. Yet it is not necessary to suppose that they had clear apprehensions of his sufferings, or were able to reconcile all that was said on that subject with what was said of his glory and his triumphs. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. We have no reason to suppose that there were any views of the sufferings of the Messiah communicated to the prophets except what we now have in the Old Testament; and to see the force of what Peter sa}Ts, we ought to imagine what would be our views of him if all that we have known of Christ as history were obliterated, and we had only the knowledge which we could derive from the Old Testament. As has been already intimated, it is probable that they studied their own predictions, just as we would study them if we had n ot the advantage of apply ing to them the facts which have actually occurred. If And the glory that should follow. That is, they saw that there would be glory which would be the result of his sufferings, but thejr did not clearly see what it would be. They had some knowledge that he would be raised from the dead (Psa. xvi. 8-11; comp. Acts ii. 25-28); they knew that he would ' ' see of the travail of his soul, and would be satisfied " (Isa. liii. 11); they had some large views of the effects of the Gospel on the nations of the earth. Isa. xi.; xxv. 7, 8; lx.; lxvi. But there were many things respecting his glorification which it can not be supposed they clearly understood; and it is reasonable to presume that they made the comparatively few and obscure intimations in their own writings in relation to this the subject of profound and prayerful inquiry.
12. Unto whom it was revealed. They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages. If That not unto themselves. We are not to suppose that they derived no benefit from their own predictions, for, as far as they understood the truth, it was as much adapted to sanctify and comfort them as it is us now; but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be ex-
Eerienced only in distant ages. Com]), [eb. xi. 39, 40. H Unto us they did minister the things which are now report- ed unto you. Not unto us by name; but their ministrations had reference to the times of the Messiah, and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communications which they made. The word reported means announced, or made known. \ By them that have preached the Gospel unto you. The apostles, who have made known unto you, in their true sense, the things which the prophets predicted, the import of which they themselves were so desirous of understanding. % With the Holy Ghost sent down from heaven. Accompanied by the influences of the Holy Ghost bearing those truths to the heart, and confirming them to the soul. It was the same Spirit which inspired the prophets which conveyed those truths to the souls of the early Christians, and which discloses them to true believers in every age. Comp. John xvi. 13, 14; Acts ii. 4; x. 44, 45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been to impress on them a deep sense of the value of the Gospel, and of the great privileges which they enjoyed. They were reaping the benefit of all the labors of the prophets. They were permitted to see truth clearly which the prophets themselves saw only obscurely. They were in many respects more favored than even those holy men had been. It was for them that the prophets had spoken the word of the Lord; for them and their salvation that a long line of the most holy men that the world ever saw had lived and toiled and suffered; and while they themselves had not been allowed to understand the full import of their own predictions, the most humble believer was permitted to see what the most distinguished prophet never saw. Matt. xiii. 17. If Which things the angels desire to look into. The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that Gospel which they had received, and to show them the greatness of their privileges in being made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the inhabitants of the skies. They were enjoying the full revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to (eis a — unto which) are those which the prophets were so desirous to understand—the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the Gospel. In all the events pertaining to the redemption of a world they felt a deep interest. The word which is rendered "to look" (■7rapaKv\]/ai) is rendered stooping down, and stooped down, in Luke xxiv. 12; John xx. 5, 11; lookelh, in James i. 25; and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means to stoop down near by any thing; to bend forward near in order to look at any thing more closely. Robinson, Lex. It would denote. that state where one who was before at so great a distance that he could not clearly see an object should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercyseat, represented as looking down with an intense gaze, as if to behold what was in the ark; but it is not necessary to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the cherubim. See Notes on Heb. ix. 5. All that is necessarily implied in the language is that the angels had an intense desire to look into these things; that they contemplated them with interest and fixed attention, like, one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions: I. The angels doubtless desire to look into all the manifestations of the character of God wherever those manifestations are made. (1.) It is not unreasonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and can not be supposed to comprehend at a glance all his doings. (2.) They doubtless employ their faculties, substantially as we do, in the investigation of truth*; that is, from things known they seek to learn those that are even unknown. (3.) It is not unreasonable to suppose that there are many things in relation to the divine character and plans •which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds. (4.) They doubtless feel a great interest in the welfare of other eings — of their fellow-creatures wherever they are. There is in the universe one great brotherhood, embracing all the creatures of God. (5.) They can not but feel a deep interest in man — a fallen creature, tempted, suffering, dying, and exposed to eternal death. This they have shown in every period of the world's history. Comp. Notes on Heb. i. 14. II. It is probable that in each one of the worlds which God has made there is some peculiar manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them. (1.) This is probable from the nature of the case, and from the variety which we see in the form, the size, the movements, and the glory of the heavenly bodies. There is no reason to suppose that on any one of those worlds all the glory of the divine character would be manifest which he intends to make known to the universe. (2.) This is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity there; and yet, as far as we can see, there must be far more striking exhibitions of the power, the wisdom, and the glory of God in many or most of those worlds that roll above us than there are on our earth. On the body of the sun — on the planets Jupiter and Saturn— so vast in comparison with the earth, there must be far more impressive exhibitions of the glory of the Creator than there is on our little planet. Saturn, for example, is 82,000 miles in diameter, 1100 times as large as our earth; it moves at the rate of 22,000 miles an hour; it is encircled by two magnificent rings, 5000 miles apart, the innermost ot which is 21,000 miles from the body of the planet, and 22,000 miles in breadth, forming a vast illuminated arch over the planet above the brightness of our moon, and giving a most beautiful appearance to the heavens there. It is also, doubtless, true of all the worlds which God has made, that in each one of them there may be some peculiar manifestation of the glory of the Deity. (3.) The universe, therefore, seems fitted up to give eternal employment to mind in contemplating it; and, in the worlds which God has made, there is enough to employ his creatures forever in studying them. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire— much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen. (4.) Our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It can not be its magnitude, for in that respect it is among the smallest which God has made; it may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clearness of our sky, for in these respects there may be much more to admire in other worlds. It is the exhibition of the character of God in the work of redemption; the illustration of the way in which a sinner may be forgiven; the manifestation of the Deity as incarnate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; and this is honor enough for one world. To see this, the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to read our books of science or poetry; they come to gather around the cross, to minister to the Saviour, to attend on his steps while living, and to watch over his body when dead; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem. Heb. i. 14. III. What, then, is there in our world which we may suppose would attract their attention? What is there which they would not see in other, worlds? I answer, that the manifestation of the divine character in the plan of redemption is that which would peculiarly attract their attention here, and lead them from heaven down to earth. (1.) The mystery of the incarnation of the Son of God would be to them an object of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them; to mingle with them; to share their feelings; and to submit to toil and want and sacrifice for their welfare. (2.) The fact that the guilty can be pardoned would attract their attention, for (a) it is elsewhere unknown—no inhabitant of heaven having the need of pardon, and no offer of pardon having been made to a rebel angel, (b) There are great and difficult questions about the whole subject of forgiveness which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honor of his own law and the stability of his own throne? There is no more difficult subject in a human administration than that of pardon; and there is none which so much perplexes those who are intrusted with executive power. (3.) The way in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth, showing, through the great sacrifice made on the cross, that the attributes of justice and mercy may both be exercised; that while God may pardon to any extent, he does it in no instance at the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony; this manifestation of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favor and friendship, of God; this opening before a dying creature the hope of immortality, was what could be seen by the angels nowhere else, and hence it is no wonder that they hasten with such interest to our world to learn the mysteries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere; and the whole work — the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the supports of religion in the time of sickness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment— all must open new fields of thought to an angelic mind, and attract the heavenly inhabitants to our world to learn here what they can not learn in their own abodes — however otherwise bright — where sin and suffering and death and redemption are unknown. In view of these truths we may add: (1.) The work of redemption is worthy of the study of the profoundest minds. Higher talent than any earthly talent has been employed in studying it, for to the most exalted intellects of heaven it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study; no intellect here is so profound that it would not find in this study a range of inquiry worthy of itself. (2.) This is a study that is peculiarly appropriate to man. The angels have no other interest in it than that which arises from a desire to know God, and from a benevolent regard for the welfare of others; we have a personal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy if they did not fully understand it; if we do not understand it, we are lost forever. It has claims to their attention as a wonderful exhibition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the offer of mercy made through a Saviour's blood. (3.) How amazing then, how wonderful, is the indifference of man to this great and glorious work! How wonderful that neither as a matter of speculation, nor of personal concern,
by them that have preached the gospel unto you with the Holy Ghost a sent down from heaven; which things the angels b desire to look into. 13 Wherefore gird c up the loins of your mind, be sober/ and hope 1 to the end e for the grace that is to be brought unto you at the revelation of Jesus Christ;
he can be induced " to look into these things!" How wonderful that all other subjects engross his attention, and excite inquiry, but that for this lie feels no concern, and that here he finds nothing to interest him? It is not unreasonable to suppose that amid all the other topics of wonder in this plan as seen by angels, this is not the least— that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, and performed for himself, he feels no concern; that he is unmoved when he is told that even God became incarnate and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of God left the courts of glory to be poor, to be persecuted, to bleed, and to die, not less must be the astonishment there when, from those lofty heights, the angelic hosts look down upon a race unconcerned amid wonders such as those of the incarnation and the atonement.
13. Wherefore gird up the loins of ■your mind. The allusion here is to the manner in which the Orientals were accustomed to dress. They wore loose, flowing robes, so that when they wished to run, to light, or to apply themselves to any business, they were obliged to bind their garments close around them. See Notes on Matt. v. 38-41. The meaning here is, that they were to have their minds in constant preparation to discharge the duties or to endure the trials of life — like those who were prepared for labor, for a race, or for a conflict. 1 Be sober. See Notes on 1 Tim. hi. 2; Titus i. 8; ii. 2.![ And hope to the end. Marg., perfectly. The translation in the text is the most correct. It means that they were not to become faint or weary in their trials. They were not to abandon the hopes of the Gospel, but were to cherish those hopes to the end of life, whatever opposition they might meet with, and however much might be done by others to induce them to apostatize. Comp. Notes on Heb. x. 35, 36. If For the grace that is to be brought unto you. For the favor that will then be bestowed upon you; to wit, salvation. The word brought here means that this great favor which they hoped for would be borne to them by the Saviour on his return from heaven. ^ At the revelation of Jesus Christ. When the Lord Jesus shall be revealed from heaven in his glory; that is, when he comes to judge the world. See Notes on 2 Thess. i. 7.
14. As obedient children. That is, conduct yourselves as becomes the children of God, by obeying his commands, by submitting to his will, and by manifesting unwavering confidence in him as your Father, at all times. Tf Not fashioning yourselves. Not forming or modeling your life. Comp. Notes on Rom. xii. 2. The idea is, that they were to have some model or example in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Christian is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. Before conversion he was (a) supremely selfish; (&) he lived for personal gratification; (c) he gave free indulgence to his appetites and passions, restrained only by a respect for the decencies of life, and by a reference to his own health, property, or reputation, without regard to the will of God;
(d) he conformed himself to the customs and opinions around him, rather than to the requirements of his Maker;
(e) he lived for worldly aggrandizements, his supreme object being wealth or fame; or (/) in many cases to the former lusts in your ignorance:
15 But as lie which hath called you is holy, so be ye holy in all manner of conversation;
16 Because it is written, « Be ye holy; for I am holy.
17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: b
18 Forasmuch as ye know that ye were not redeemed with cor-
those who are now Christians gave indulgence to every passion which they wished to gratify, regardless of reputation, health, property, or salvation. Comp. 1 Cor. $-11. Now they are to he governed by a different rule, and their own former standard of morals andof opinions is nolongertheirguide, but the will of God..If According to the former lusts in your ignorance. When you were ignorant of the requirements of the Gospel, and gave yourselves up to the unrestrained indulgence of your passions.
15. But as he who hath called you is holy. On the word called, see Notes on Eph. iv. 1. The meaning here' is, that the model or example in accordance with which they were to frame their lives should be the character of that God who had called them into his kingdom. They were to be like him. Comp. Notes on Matt. v. 48. H So be ye holy in all manner of conversation. In all your conduct. On the word conversation, see Notes on Phil. i. 27. The meaning is, that since God is holy, and we profess to be his followers, we ought also to be holy.
16. Because it is written, Be ye holy; for I am holy. Lev. xi. 44. This command was addressed at first to the Israelites, but it is with equal propriety addressed to Christians, as the people of God. The foundation of the command is, that they profess to be his people, and that as his people they ought to be like their God. Comp. Micah iv. 5. It is a great truth that men every where imitate the God whom they worship. They form their character in accordance with his. They regard what he does as right. They attempt to rise no higher in virtue than the God whom they adore, and they practice freely what he is supposed to do or approve. Hence, by knowing what are the characteristics of the gods which are worshiped by any people, we may form a correct estimate of the character of the people themselves; and hence, as the God who is the object of the Christian's worship is perfectly holy, the character of his worshipers should also be holy. Andhence, also, we may see that the tendency of true religion is to make men pure. As the worship of the impure gods of the heathen moulds the character of the worshipers into their image, so the worship of Jehovah moulds the character of his professed friends into his image, and they become like him. 17. And if ye call on the Father. That is, if you are true Christians, or truly pious— piety being represented in the Scriptures as calling on God, or as the worship of God. Comp. Acts ix. 11; Gen. iv. 26; 1 Kings xviii. 24; Psa. cxvi. 17; 2 Kings v. 11; 1 Chron. xvi. 8; Joel ii. 32; Rom. x. 13; Zeph. iii. 9; 1 Cor. i. 2; Acts ii. 21. The word "Father" here is used evidently not to denote the Father in contradistinction to the Son, but as referring to God as the Father of the universe. See ver. 14: "As obedient children.''1 God is often spoken of as the Father of the intelligent beings whom he has made. Christians worship him as a Father— as one having all the feelings of a kind and tender parent toward them. Comp. Psa. ciii. 13, seq. Tf Who without respect of persons. Impartially. Who is not influenced in his treatment of men by a regard to rank, wealth, beauty, or any external distinction. See Notes on Acts x. 34, and Rom. ii. 11. H Judgeth according to every man's work. He judges each one according to his character, or according to what he has done. Rev. xxii. 12; 2 Cor. v. 10. - The meaning is, " you worship a God who will judge every man according to his real character, and you should therefore lead such lives as he can approve. ' ' H" Pass the time of your sojourning. " Of your temporary residence on earth. This is not your permanent home, but you are strangers and sojourners." See Notes on Heb. xi. 13. H In fear. See Notes on Phil. ii. 12; Heb. xii. 28. With true reverence or veneration for