Unto whom it was revealed, that not unto themselves, but unto us they did minister the things. It was revealed to them, whether in answer to their search as in the case of Daniel, or as part of the original revelation made to them, that the vision was for many days (Daniel 10:14). Compare St. Peter's quotations from the prophetic Scriptures in Acts 2:17, Acts 2:31; Acts 3:24. The best manuscripts read here, "unto you." The prophets, doubtless, like Abraham, rejoiced to see the day of Christ; they saw it by faith, and were glad (John 8:56); but they saw it in the far distance; they desired to see and hear what the apostles saw and heard, but the time was not yet (see Matthew 13:16, Matthew 13:17). They did minister the things; i.e. they were made the instruments of revealing them; they presented them to the devout for their spiritual food and support. Which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost lent down from heaven; rather, which were now reported to you through them that preached the gospel unto you (literally, evangelized you) by the Holy Ghost. St. Peter claims for those who evangelized Asia Minor (St. Paul and his companions) the same authority which was possessed by the ancient prophets; they preached as fulfilled the great truths which the prophets foretold as future. The Spirit of Christ was in the prophets; the same Spirit worked and preached through the apostles; nay, he dwelt in them in fuller measure, for he had been sent down from heaven on the great Day of Pentecost, and it was by his aid that the apostles and evangelists preached. Which things the angels desire to look into. The salvation which God's elect receive is so full of glory and mysterious beauty, that not only did the prophets of old search diligently, but even an gels (there is no article) desire to look into it. The verb παρακύψαι means "to stoop sideways;" it is used of persons standing outside a place who stoop in order to look in. "The παρά of the verb," says Huther, "indicates that the angels stand outside the work of redemption, inasmuch as it is not for them, but for man (cf. Hebrews 2:16)." The same verb occurs in James 1:25; John 20:5, John 20:11; Luke 24:12, in which last place it is used of Peter himself, when he stooped to look into the empty sepulcher on the morning of the Lord's resurrection. St. Paul has a similar thought in Ephesians 3:10, "To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." The attitude of the golden cherubim, whose wings covered the mercy-seat and whose faces were toward it (Exodus 25:20), seems to imply the same rapt, reverent attention.
1 Peter 1:13
Wherefore gird up the loins of your mind. St. Peter sums up in the word "wherefore" all the blessings, privileges, and hopes which he has enumerated; on these he founds his exhortations. Gird up. The word ἀναζωσάμενοι (literally, "girding up, tucking up long garments by the help of a girdle") occurs in no other place of the New Testament. But the same metaphor, expressed in similar words, is common. St. Peter alludes, doubtless, to the Lord's exhortation, "Let your loins be girded about;" perhaps also the solemn words of John 21:18, "signifying by what death he should glorify God," were present to his thoughts. The loins of your mind. St. Peter often explains a metaphor by adding a genitive or. adjective; so "milk of the Word;... hidden man of the heart;" amaranthine wreath of glory." διάνοια, translated "mind," is the reflective faculty. The Christian must reflect, and that with intense exertion of thought, on the glory of his hopes, on the greatness of his responsibilities; he must seek to love God with all his mind ( ὅλῃ τῇ διανοίᾳ), as well as with all his heart and soul. Be sober. The Christian must be sober in his use of the gifts of God; he must be sober also in his habits of thought; he should preserve a calm, collected temper. Christian enthusiasm should be thoughtful, not excited and disorderly. And hope to the end; rather, perfectly, with a full, unwavering, constant hope. It is better to take the adverb τελείως with the verb "hope" than with νήφοντες, "be perfectly sober." For the grace that is to be brought unto you at the revelation of Jesus Christ. The Christian's hope must be directed to, set towards ( ἐπί with accusative), the continual growth in grace ("He giveth more grace," James 4:6). That grace is being brought now, being borne in upon the soul in the present revelation of Jesus Christ. "It pleased God," says St. Paul (Galatians 1:16), "to reveal his Son in me." So now the Lord manifests himself to those who walk in the path of loving obedience. Each gift of grace kindles the hope of a nearer manifestation, a fuller revelation; grace is continually brought, till at length the full unspeakable gift of grace is realized at the glorious revelation of Jesus Christ at his second advent. This seems better than to give the present participle φερομένην a future sense, and to understand the revelation of Jesus Christ only of his final coming in glory.
1 Peter 1:14
As obedient children; rather, children of obedience (comp. Ephesians 2:2, Ephesians 2:3; Ephesians 5:8; also 2 Peter 2:14; 2 Thessalonians 2:3; Luke 16:8). Winer says ('Grammar,' 3. 34.; 'Romans,' 2), "This mode of expression is to be traced to the more lively imagination of the Orientals, by which the most intimate connection (derivation from and dependence on)—even when the reference is to what is not material—is viewed under the image of the relation of son or child to parent. Hence ' children of disobedience' are those who belong to disobedience as a child to his mother—disobedience having become their nature, their predominant disposition." Not fashioning yourselves according to the former lusts in your ignorance. The remarkable word συσχηματιζόμενοι seems to be an echo of Born. 12:2, the only other place where it occurs. It implies that men who live in sensual lusts take up the likeness of those lusts into themselves, and are made, not as man was at first, after the likeness of God, but after the likeness of those lusts of the flesh which are not of the Father, but are of the world. The word "ignorance" is to be taken closely with "lusts"—"the former lusts which were in the time of your ignorance." It seems to imply that St. Peter is addressing Gentiles as well as Jews; top, though ignorance is attributed to the Jews (Acts 3:17; Romans 10:3; 1 Timothy 1:13), it was ignorance, not of the moral law, as here, but of the Person and office of Christ. The Jews had the oracles of God; they knew his will (Romans 2:17; Romans 3:2; comp. also Ephesians 4:18 and Acts 17:30).
1 Peter 1:15
But as he which hath called you is holy; rather, after the pattern of the Holy One who called you. The calling is the fulfillment of the election:, "Whom he did predestinate, them he also called." The Christian's effort must be to fashion himself, by God's grace, after the likeness of God. not according to the former lusts (comp. Matthew 5:45, Matthew 5:48; also Colossians 3:10; Ephesians 4:24). So be ye holy in all manner of conversation. In the whole course of your daily life, in all its details, as you move hither and thither among men, take the holiness of God for your pattern: "Be not conformed to this world." (For the word "conversation" ( ἀναστροφή), comp. Galatians 1:13; Ephesians 4:22; 1 Timothy 4:12; Hebrews 13:7.)
1 Peter 1:16
Because it is written, Be ye holy; for I am holy; literally, according to the best manuscripts, ye shall be holy—future for imperative. The words occur five times in the Book of Leviticus. God had called the Israelites to be his peculiar people, a kingdom of priests and a holy nation (Exodus 19:5, Exodus 19:6). He has called us Christians to be "a chosen generation, a royal priesthood, a holy nation, a peculiar people" (1 Peter 2:9). He is holy, awful in holiness; in his sight "the heavens are not clean." We who are his must strive to be holy, separated from all that is impure, consecrated to his service.
1 Peter 1:17
And if ye call on the Father. "If" does not imply doubt; it introduces an hypothesis which, being taken for granted, involves a duty. Apparently there is here a reference to the Lord's Prayer, as in 2 Timothy 4:18. You call on God as your Father; then pass your time in fear (comp. Ma 2 Timothy 1:6, "If I be a Father, where is mine honor?"). He called you first; now ye call on him. The translation of the Revised Version is more exact than the Authorized Version, "If ye call on him as Father." Who without respect of persons judgeth according to every man's work. The adverb ἀπροσωπολήπτως, rendered "without respect of persons," occurs nowhere else in the New Testament; but the thought is familiar. St. Peter himself had said, when he was sent to receive Cornelius into the Church, "Of a truth I perceive that God is no respecter of persons" (Acts 10:34). The disciples of the Pharisees had said the same of our Lord (Matthew 22:16; comp. also Romans 2:11; Galatians 2:6; James 2:1-4). The Lord said (John 5:22), "The Father judgeth no man, but hath committed all judgment to the Son." But the Father is "Fens judicii," as Didymus says (quoted by Alford), "judicante Filio, Pater est qu;. judicat," for the Son judges as his Delegate; as it was through the Son that the Father made the worlds. He judges according to every man's work, regarding, not distinctions of rank, or wealth, or nationality, but only the character of the work. Observe that the word "work" ( ἔργον) is in the singular number, as πρᾶξιν in Matthew 16:27. God judges according to every man's work as a whole, according to the whole scope and meaning of his life as issuing from the one governing principle, whether faith or selfishness. So Bengel, "Unius hominis unum est opus, bouum malumve." Pass the time of your sojourning here in fear. The verb here, ἀναστράφητε, corresponds with the noun ἀναστροφή ("conversation") of Matthew 16:15; both might be rendered (as Dean Plumptre suggests) by "conduct" (noun or verb)—"in all your conduct" in Matthew 16:15; and here, "conduct yourselves." The word "sojourning" reminds us of Matthew 16:1 of this chapter and of 1 Peter 2:11, in which last place we have the corresponding Greek word. We are sojourners here, life is short; but the character of that short life determines our eternal condition; therefore live in fear. St. John says, "Perfect love casteth out fear;" but there is no contradiction, as some have said, between the two holy apostles; for the fear which cannot coexist with perfect love is slavish fear, selfish fear of death and punishment. The fear which St. Peter and St. Paul (Philippians 2:12) commend is holy fear—the fear of a son for a loving father, the fear of displeasing God before whom we walk, God who gave his blessed Son to die for us, God who will judge us at the last. This fear is not cowardice. Our Lord said (Luke 12:4), "Be not afraid of them that kill the body.… Fear him," etc. They who fear God need fear nothing else but God.
1 Peter 1:18
Forasmuch as ye know; literally, knowing, considering. That ye were not redeemed with corruptible things, as silver and gold. The order in the original gives mere emphasis: "That not with corruptible things, silver and gold, were ye redeemed." Afford notes here that the diminutives ( ἀργυρίῳ ἤ χρυσίῳ) stand generally (not always) for the coined or wrought metal. The word ἐλυτρώθητε, "ye were ransomed," seems to point back to the great saying of our Lord, "The Son of man came… to give his life a ransom for many ( λύτρον ἀντὶ πολλῶν)". Doubtless no human language can adequately express the mystery of the atonement. That stupendous fact transcends human reason, and cannot be exactly defined in human words. But the Lord himself describes it as a ransom" a ransom for many," given in their stead. Reverence keeps us from pressing the illustration in all its details. It may be that the correspondence between the atonement and the redemption of a slave from an earthly master is not exact in all points. But the illustration comes from the Lord himself, who is the Truth; it must be true as far as human language permits, as far as human reason can comprehend. It teaches, as plainly as words can express, the doctrine of vicarious satisfaction: he gave his life, not only in behalf of us, but also instead of us—a ransom for our sins. Compare the use of the word ἀγοράζειν (1 Corinthians 6:20), "Ye are bought with a price;" and (2 Peter 2:1), "The Lord that bought them;" also ἐξαγοράζειν (Galatians 3:13), "Christ hath redeemed us from the curse of the Law." From your vain conversation received by tradition from your fathers; literally, out of your vain manner of life or conduct. The word here rendered '" vain ' is used of idolatry in Acts 14:15, and also the corresponding verb in Romans 1:21. St. Peter seems to be thinking mainly of Gentile Christians; he would scarcely describe the sinful conversation of Israelites as "handed down from your fathers" (Revised Version) without some qualification. Habits are transmitted from fathers to children; habitual custom is made an excuse for many shortcomings, but "unus Pater imitandus" (Bengel).
1 Peter 1:19
But with the precious blood of Christ, as of a lamb without blemish and without spot; rather, as in the Revised Version, but with precious blood, as of a lamb without blemish and without spot, (even the blood) of Christ. Precious, as opposed to the "corruptible things" of 1 Peter 1:18; it is precious, because it is the blood of Christ. Christ's holy body saw not corruption; gold and silver must perish at last; the precious blood in its virtue and efficacy abideth evermore. The blood of Christ is compared with that of a lamb. The lambs and other animals offered as sacrifices were to be without blemish (Exodus 12:5; Le Exodus 22:19, Exodus 22:20, Exodus 22:21); Christ was without sin, pure, harmless, undefiled. The blood of animals could never take away sin; yet it is written, "The life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh atonement for the soul" (Le 17:11). That blood prefigured the precious blood of Christ, which cleanseth from all sin. The sacrifices of the Law directed the faith of the pious Israelite to the one great Sacrifice, the Propitiation for the sins of the whole world. Probably St. Peter derived the comparison from the well-remembered words of the Baptist, reported by his brother Andrew, "Behold the Lamb of God!" The reference may be to the Paschal lamb ("Christ our Passover is sacrificed for us," 1 Corinthians 5:7)—the blood of that lamb cannot, indeed, be regarded as a ransom from Egyptian bondage, but it saved the Israelites from the destroying angel—or to any sacrificial lamb. The apostle seems to be passing from the idea of ransom or price to that of expiation. The verb "ye were redeemed," the silver and gold, direct the thoughts to price; the blood and the lamb, to expiation. The two ideas are closely connected; the two illustrations combined give a fuller view of the blessed meaning of the Savior's death than either of them alone could do.
1 Peter 1:20
Who verily was foreordained before the foundation of the world; rather, as in the Revised Version, who was foreknown indeed; literally, who hath been fore known. But the foreknowledge of God implies the exercise of his will, therefore the "foreordained" of the Authorized Version, though not here an exact translation, is true in doctrine. St. Peter had asserted the same great truth in his sermon on the Day of Pentecost (Acts 2:23; comp. also Acts 3:18 and Acts 4:28). He had heard the words, "before the foundation of the world," again and again from the lips of Christ; he may possibly have read them in the Epistle to the Ephesians (Ephesians 1:4). The incarnation, death, and resurrection of Christ were not the result of a change of purpose to meet unforeseen circumstances; they were foreseen and foreordained in the eternal counsels of God. Those counsels are wholly above the range of our understanding; we cannot see through the veil of mystery which surrounds them; we cannot fathom the awful necessities which they imply. But was manifest in these last times for you; rather, as in the Revised Version, with the best manuscripts, was manifested at the end of the times for your sake. The aorist ( φανερωθέντος) marks the Incarnation as an event which took place in time; the purpose of God was eternal, before all time. For the phrase, "at the end of the times" ( ἐπ ̓ ἐσχάτου τών χρόνων), compare the reading of the most ancient manuscripts in Hebrews 1:1 ( ἐπ ̓ ἐσχάτου τῶν ἡμερῶν τούτων, "at the end of these days"); also in Jude 1:8 ( ἐπ ̓ ἐσχάτου χρόνου). "This is the last time," St. John says; or, rather, "the last hour ( ἐσχάτη ὥρα)" (1 John 2:18); the last period in the development of God's dealings with mankind is the time which intervenes between the first and the second advents of Christ.
1 Peter 1:21
Who by him do believe in God; or, according to two of the most ancient manuscripts, who through him are faithful towards God. Through himself, not only through his incarnation and atoning death, but through his grace and abiding presence. He was manifested for your sake who through him are faithful; for all the faithful, whether Jews or Gentiles; "for your glory," St. Paul says (1 Corinthians 2:7). The thought shows the greatness of God's love for his elect. The eternal Son was manifested for their sake; it gives an additional stimulus for Christian effort. That raised him up from the dead, and gave him glory. St. Peter returns to the "after-glories," which he had mentioned in 1 Peter 1:11. The death of Christ is the atonement for sin; his resurrection and ascension are the grounds of our confidence and hope. They throw back a halo of Divine glory upon the awful cross; they bring out the beauty and the dignity of the atoning sacrifice; they show that it is accepted, that the work of our redemption is complete. The Resurrection held a very prominent place in the preaching of St. Peter, and, indeed, of all the apostles (Acts 2:32-36; Acts 3:15; Acts 4:10; comp. also Acts 4:33; Romans 1:4, etc.). That your faith and hope might be in God; rather, so that your faith and hope are in God—directed towards God ( εἰς θεόν); or perhaps, as Weiss, Huther, and others, "so that your faith is at the same time hope towards God." The resurrection and the glory of Christ not only inspire the Christian with confidence in God, but they also give his faith the character of hope; they fill it with hope. Christ had promised that where he is there should his servant be; he had prayed that those whom the Father had given him should be with him where he is, to behold his glory. He is in heaven, on the right hand of God. Thus the Christian's faith assumes the attitude of hope; he hopes to be where Christ is, to see him as he is, to be made like unto him. This is "the hope of glory" for which we offer our thanksgivings. St. Peter is the apostle of hope.
1 Peter 1:22
Seeing ye have purified your souls; literally, having purified. The verb ἁγνίζω is used of ceremonial purification in John 11:55, and in Acts 21:24, Acts 21:26; Acts 24:18. St. James and St. John, in their Epistles, give it the spiritual sense in which St. Peter uses it here (James 4:8; 1 John 3:3). In this sense it implies consecration to God's service, and an inward cleansing of the heart from all that defiles—from sensual desires, from hypocrisy, from selfishness. The tense shows that this inward purification must precede the love to which the apostle exhorts us; there can be no true love in an unclean heart. In obeying the truth through the Spirit; literally, in the obedience of the truth. Obedience is the condition of purification. God's people are elect unto obedience and sprinkling of the blood of Jesus Christ. While they walk in the path of obedience they are walking in the light, the light of truth, the light of God's presence, and then the blood of Jesus Christ is cleansing them from all sin (1 John 1:7). The genitive ( τῆς ἀληθείας) seems to be objective, "obedience to the truth," rather than obedience wrought by the truth. The truth is God's truth, the truth revealed in his Holy Word. So the Lord himself said, "Sanctify them through thy truth; thy Word is truth" (John 17:17). The words, "through the Spirit," are not found in the best manuscripts; they may be a gloss, but a true one. Unto unfeigned love of the brethren. St. Peter had not forgotten the new commandment, "That ye love one another, as I have loved you, that ye also love one another." The word rendered "love of the brethren" ( φιλαδελφία) is scarcely found except in Christian writings. St. Peter uses it again in his Second Epistle (2 Peter 1:7), and also St. Paul (Romans 12:10; 1 Thessalonians 4:9). It must be unfeigned, without hypocrisy, not in word, but in deed and in truth (1 John 3:18). Our hearts must be purified in the obedience of the truth before that unfeigned love can dwell in them. See that ye love one another with a pure heart fervently; literally, love one another from the heart. The word "pure" is omitted in two of the most ancient manuscripts; it may be a gloss, but it is most true and suitable. Christian love must he from the heart, true and pure. The word rendered "fervently" ( ἐκτενῶς) means, literally, "intensely," with all the energies strained to the utmost. It is interesting to observe that the only other place where the adverb occurs is in Acts 12:5 (according to the reading of the most ancient manuscripts), where it is used of the prayer offered up for St. Peter himself.
1 Peter 1:23
Being born again; rather, having been begotten again. St. Peter repeats the verb used already in 1 Peter 1:3. It is the highest argument for brotherly love; the children of the one Father are all brethren; they should "love as brethren" (1 Peter 3:8). Not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. The word used here ( σπορά) means, properly, "sowing;" but, like σπόρος (Luke 8:11), it stands also for the seed; and here the epithets "corruptible" and "incorruptible" seem to necessitate this second meaning. In the passage quoted from St. Luke, the seed ( σπόρος) is identified with the Word. "The seed is the Word of God." Here there seems to be a distinction. God's elect are begotten again of incorruptible seed through the Word. The use of different prepositions, ἐκ and διά apparently implies a difference between the seed and the Word. In the conversation with Nicodemus the Lord had said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." And he continues, "That which is born of the flesh [ ἐκ τῆς σαρκός, which seems to correspond with the ἐκ σπορᾶς φθαρτοῦ of St. Peter] is flesh; and that which is born of the Spirit is spirit;" where the Greek words, τὸ γεγεννημένον ἐκ τοῦ πνεύματος, "that which is begotten of the Spirit," correspond very nearly with ἀναγεγεννημένοι ἐκ σπορᾶς ἀφθάρτου, "those who are begotten again of incorruptible seed." Then the incorruptible seed is the Holy Spirit of God, the Source of all spiritual life; it is the Spirit that "beareth witness with our spirit that we are the children of God;" "To be spiritually minded is life." Comp. 1 John 3:9, "Whosoever is born of God ( ὁ γεγεννημένος ἐκ τοῦ θεοῦ) cloth not commit sin: for his seed ( σπέρμα) abideth in him: and he cannot sin because he is born of God"). There is a different explanation of this last passage: "God's seed, that is, his children, abide in him." But on the whole, it seems to be parallel with this verse, and to teach the same doctrine, that the first gift of the Spirit is the germ of spiritual life, and that that precious germ, abiding in the true children of God, lives and energizes "till we come… unto a perfect man, unto the measure of the stature of the fullness of Christ" (Ephesians 4:13). But if the Holy Spirit of God is, in the deepest sense, the Seed of the new birth, the Word is the instrument. God's elect are begotten again through the Word, the Word preached, heard, read, pronounced in holy baptism. The Word preached by St. Peter on the great Day of Pentecost was the means by which three thousand souls were led to be baptized in the Name of Jesus Christ for the remission of sins, and to receive the gift of the Holy Ghost (comp. James 1:18, "Of his own will begat he us with the Word of truth"). Again, the Word preached derives its power from the personal Word, from him who is the Word of God. "All things were made through him" (John L 3; Hebrews 1:2); and as the first creation was through him, so is the new creation. He is "the Beginning of the creation of God" (Revelation 3:14); for he is our Life, the life hidden in the heart. He is the Word of life: "He that hath the Son hath life" (1 John 5:12); "Through him we both have access in one Spirit to the Father" (Ephesians 2:18). It is through the Lord Jesus Christ that we receive the grace of the new birth. The words, "which liveth and abideth," may be connected with the Divine Name: "God, who liveth and abideth; "or, as in our version, with "the Word." The last connection seems most suitable here (comp. verse 25, "The Word of the Lord abideth for ever;" and Hebrews 4:12, "The Word of God is quick and powerful'). The most ancient manuscripts omit the words, "forever."
1 Peter 1:24
For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away. St. Peter quotes Isaiah 40:6-8, in illustration of his assertion that the Word of God abideth forever. The quotation is from the Septuagint. St. Peter follows that version in omitting part of Isaiah 40:7; but he slightly varies the words, writing (according to the most ancient manuscripts), "all the glory thereof," instead of "all the glory of man;" and in the next verse, "the Word of the Lord," instead of "the Word of our God." The first variation shows an acquaintance with the original Hebrew. St. James refers to the same passage from Isaiah in James 1:10, James 1:11.
1 Peter 1:25
But the Word of the Lord endureth forever. And this is the Word which by the gospel is preached unto you. In this verse, both in the quotation and in the apostle's comment, the Greek equivalent for "word" is not λόγος, as in 1 Peter 1:23, but ῥῆμα. ̔Ρῆμα is "an utterance, the word uttered," more concrete than λόγος; yet in some pus-sages, as Ephesians 6:18; Hebrews 6:4 and Hebrews 11:3, it seems to be used as equivalent to λόγος, and the variation here may possibly be owing to the quotation. Compare the transition from λόγος to ῥῆμα in St. Peter's speech recorded in Acts 10:36, Acts 10:37. The Revised Version renders the last half of the verse, And this is the Word of good tidings which was preached unto you; literally, This is the Word which was preached as good tidings. Here St. Peter recognizes the gospel which had been preached in Asia Minor as the Word of the Lord which abideth for ever. St. Paul and his companions were the missionaries from whom those provinces had heard the Word of God. St. Peter gives his formal testimony to the teaching of St. Paul, as he had already done at Jerusalem (Galatians 2:1-9).
HOMILETICS
1 Peter 1:1, 1 Peter 1:2 - The address.
I. ST. PETER'S DESCRIPTION OF HIMSELF.
1. His name. When his brother Andrew brought him first to Jesus, the Lord who calleth his own sheep by name said to the son of Jona," Thou art Simon." He knew him by name, and he knew his character; he gave him a new name descriptive of that character when matured and strengthened in the faith. He had been a hearer; he was to be a stone, a living stone in the spiritual temple, built upon that Rock which is Christ. That new name was destined to be famous in the world; but Peter had learned to rejoice not in earthly fame, but because his name was written in heaven.
2. His office. He is an apostle of Jesus Christ; he is sent by the Lord; he has a message from him. He feels his own responsibilities; he impresses upon his readers theirs; he must speak, for he has a message; they must listen, for that message is from Jesus Christ. The consciousness of being sent gives earnestness, weight, and dignity to the words of Christ's faithful ministers; if we do not feel that we have a message to deliver, our utterances are forced, unreal, unprofitable. His readers must receive his message with reverence and obedience, for it was the Lord Jesus Christ who gave him the apostolic commission, and the Lord had said, "He that heareth you heareth me." He thinks of the responsibilities of his office, not of its grandeur. His name stands first in all the lists of the apostles; he describes himself simply as a fellow-presbyter (1 Peter 5:1). The true minister of Christ knows the dignity of his calling; it will keep him humble in the deep consciousness of his own unworthiness.
II. HIS DESCRIPTION OF HIS READERS.
1. They are strangers. God's people are "strangers and pilgrims on the earth" (Hebrews 11:13, where the word rendered "pilgrims" is the same with that translated "strangers" here). Here they have no continuing city; they are sojourners—sojourners of the dispersion, dispersed here and there in an unbelieving world. But they have a city which hath foundations; it seems afar off, but faith, like a telescope, brings it within the range of vision. They must lay up their treasures there; their hearts must be there; they must be "not of the world," as their Lord and Master Jesus Christ was not of the world. This word "strangers" first strikes the key-note of the Epistle, which is hope—the hope of the inheritance reserved in heaven.
2. They are elect. The strangers on earth are God's elect in heaven. The fact that they are in a true sense strangers here, that their governing principles, hopes, motives, are not of this world, proves their election of God. We cannot read the names written in the book of life; but we can read our own hearts, and if our heart condemn us not, if the holy name of Jesus is written there, if his love is constraining us to live no longer to ourselves, but to him who died for us and rose again, then have we confidence toward God.
III. THE SALUTATION.
1. Grace. It is the favor of God, the source of every blessing, the origin of our salvation: "By grace are ye saved." It comes from God; it is not earned by any merit of ours; we pray for it for ourselves and for our friends; we can ask for nothing better.
2. Peace. When the grace of God abideth on a soul there is peace within the heart; he must be at peace with God and with himself who lives in the light of grace. Peace is twofold:
3. St. Peter's addition. "Grace and peace" is St. Paul's ordinary form of salutation; St. Peter adds the prayer that it may be multiplied. "The path of the just is as the shining light, shining more and more unto the perfect day." The grace of God is a power; it draws the Christian onward "from grace to grace." As he grows in grace, the gift of peace becomes fuller and more blessed, passing all understanding. The life of faith is a progress; we cannot stand still; if we are not advancing, we must be receding. Our prayer must be to increase more and more.
LESSONS.
1. Christ's people are strangers here; they must lift up their hearts to their everlasting home.
2. They are the elect of God; they shall be his when he maketh up his jewels.
3. They must live a consecrated life, keeping themselves, by the grace of God, within the sphere of the blessed Spirit's influence.
4. They must walk always in the path of holy obedience; so shall the blood of sprinkling continually cleanse them from their sin.
1 Peter 1:3-12 - Thanksgiving.
I. FOR THE HOPE OF THE CHRISTIAN.
1. The ground of that hope. It is the mercy of God. We need to pray constantly, "Have mercy upon us, miserable sinners;" for, indeed, we are sinners, and sinners must be miserable, unless God is pleased to forgive them and to reconcile them to himself. But God did more than forgive; in his mercy he begat us again. The heavenly inheritance is ours by right of the new birth; we hope for it because we are children of God. We were by nature children of wrath (Ephesians 2:3), but God begat us again; and, if we are children, then are we heirs, heirs of God.
2. The character of that hope. It is a living hope. It is the hope of life, and it is full of life; it is bright, active, cheerful; it springs up ever fresh and clear in the Christian's heart, giving calm peace and inner joy even in the midst of troubles. And it dieth not; worldly hopes perish and die; they mock us with a deluding expectation, but they end in disappointment, and leave us sad and hopeless. "The hope of unjust men perisheth" (Proverbs 11:7), often while they live, always when they die. But "the righteous hath hope in his death" (Proverbs 14:32); for his hope liveth even in death. "The world," says Archbishop Leighton, "dares say no more for its device than Dum spiro spero; but the children of God can add by virtue of this living hope, Dum exspiro spero."
3. The means by which we are begotten again into that hope. It was by the resurrection of Jesus Christ from the dead. The new birth is sometimes ascribed, says Archbishop Leighton, "to the subordinate means—to baptism, called therefore the laver of regeneration (Titus 3:5); to the Word of God (James 1:18); to the ministers of this Word, as 1 Corinthians 4:15, ' For though you have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus have I begotten you through the gospel." But these subordinate means derive their efficacy from the mercy of God saving us through the incarnation, death, and resurrection of the only begotten Son. His resurrection was in some sense a birth into a new life of mediation and intercession. Compare St. Paul's application of Psalms 2:7, 'Thou art my Son; this day have I begotten thee,' to our Lord's resurrection (Acts 13:33). And it is the cause of our new birth. St. Paul speaks of rising with Christ in baptism (Colossians 2:12); but we can only rise with Christ through his resurrection. That resurrection is 'not only the exemplar, but the efficient cause' of the living hope on which St. Peter loves to dwell" (Leighton).