<hi type="bold">9. Receiving--</hi>in sure anticipation; "the end of your faith," that is, its crowning consummation, finally completed "salvation" (Peter here confirms Paul's teaching as to justification by faith): also receiving now the title to it and the first-fruits of it. In <reference osisRef="1Pet.1.10">1Pe 1:10</reference> the "salvation" is represented as already present, whereas "the prophets" had it not as yet present. It must, therefore, in this verse, refer to the present: Deliverance now from a state of wrath: believers even now "receive salvation," though its full "revelation" is future.

<hi type="bold">of ... souls--</hi>The immortal soul was what was lost, so "salvation" primarily concerns the soul; the body shall share in redemption hereafter; the soul of the believer is saved already: an additional proof that "receiving ... salvation" is here a thing present.

9. Receiving-- in sure anticipation; "the end of your faith," that is, its crowning consummation, finally completed "salvation" (Peter here confirms Paul's teaching as to justification by faith): also receiving now the title to it and the first-fruits of it. In 1Pe 1:10 the "salvation" is represented as already present, whereas "the prophets" had it not as yet present. It must, therefore, in this verse, refer to the present: Deliverance now from a state of wrath: believers even now "receive salvation," though its full "revelation" is future. of... souls-- The immortal soul was what was lost, so "salvation" primarily concerns the soul; the body shall share in redemption hereafter; the soul of the believer is saved already: an additional proof that "receiving... salvation" is here a thing present.


10. The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit.

<hi type="bold">prophets--</hi>Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general.

<hi type="bold">inquired--</hi>perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [Calvin]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search.

<hi type="bold">the grace that should come unto you--</hi>namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation ... to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.

10. The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit. prophets-- Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general. inquired-- perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [Calvin]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search. the grace that should come unto you-- namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation... to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.


<hi type="bold">11. what--</hi>Greek, "In reference to what, or what manner of time." What expresses the time absolutely: what was to be the era of Messiah's coming; what manner of time; what events and features should characterize the time of His coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact time, searched into its characteristic features and events. The Greek for "time" is the season, the epoch, the fit time in God's purposes.

<hi type="bold">Spirit of Christ ... in them--</hi>(<reference osisRef="Acts.16.7">Ac 16:7</reference>, in oldest manuscripts, "the Spirit of Jesus"; <reference osisRef="Rev.19.10">Re 19:10</reference>). So Justin Martyr says, "Jesus was He who appeared and communed with Moses, Abraham, and the other patriarchs." Clement of Alexandria calls Him "the Prophet of prophets, and Lord of all the prophetical spirit."

<hi type="bold">did signify--</hi>"did give intimation."

<hi type="bold">of--</hi>Greek, "the sufferers (appointed) unto Christ," or foretold in regard to Christ. "Christ," the anointed Mediator, whose sufferings are the price of our "salvation" (<reference osisRef="1Pet.1.9">1Pe 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>), and who is the channel of "the grace that should come unto you."

<hi type="bold">the glory--</hi>Greek, "glories," namely, of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufferings.

<hi type="bold">that should follow--</hi>Greek, "after these (sufferings)," 1Pe 3:18-22; 5:1. Since "the Spirit of Christ" is the Spirit of God, Christ is God. It is only because the Son of God was to become our Christ that He manifested Himself and the Father through Him in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spake in the prophets.

11. what-- Greek, "In reference to what, or what manner of time." What expresses the time absolutely: what was to be the era of Messiah's coming; what manner of time; what events and features should characterize the time of His coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact time, searched into its characteristic features and events. The Greek for "time" is the season, the epoch, the fit time in God's purposes. Spirit of Christ... in them-- (Ac 16:7, in oldest manuscripts, "the Spirit of Jesus"; Re 19:10). So Justin Martyr says, "Jesus was He who appeared and communed with Moses, Abraham, and the other patriarchs." Clement of Alexandria calls Him "the Prophet of prophets, and Lord of all the prophetical spirit." did signify-- "did give intimation." of-- Greek, "the sufferers (appointed) unto Christ," or foretold in regard to Christ. "Christ," the anointed Mediator, whose sufferings are the price of our "salvation" (1Pe 1:9, 10), and who is the channel of "the grace that should come unto you." the glory-- Greek, "glories," namely, of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufferings. that should follow-- Greek, "after these (sufferings)," 1Pe 3:18-22; 5:1. Since "the Spirit of Christ" is the Spirit of God, Christ is God. It is only because the Son of God was to become our Christ that He manifested Himself and the Father through Him in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spake in the prophets.


12. Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, <reference osisRef="Rev.22.10">Re 22:10</reference>. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (<reference osisRef="Dan.9.25">Da 9:25</reference>, <reference osisRef="Dan.9.26">26</reference>) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (<reference osisRef="1Pet.1.13">1Pe 1:13</reference>, &c.).

<hi type="bold">us--</hi>The oldest manuscripts read "you," as in <reference osisRef="1Pet.1.10">1Pe 1:10</reference>. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled.

<hi type="bold">with the Holy Ghost sent down--</hi>on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold.

<hi type="bold">which things--</hi>"the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">angels--</hi>still higher than "the prophets" (<reference osisRef="1Pet.1.10">1Pe 1:10</reference>). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on <reference osisRef="Jas.1.25">Jas 1:25</reference>, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [Hofman in Alford].

12. Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, Re 22:10. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Da 9:25, 26) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (1Pe 1:13, &c.). us-- The oldest manuscripts read "you," as in 1Pe 1:10. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled. with the Holy Ghost sent down-- on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (1Pe 1:11), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold. which things-- "the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (1Pe 1:11, 12). angels-- still higher than "the prophets" (1Pe 1:10). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on Jas 1:25, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (1Ti 3:16). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [Hofman in Alford].


<hi type="bold">13. Wherefore--</hi>Seeing that the prophets ministered unto you in these high Gospel privileges which they did not themselves fully share in, though "searching" into them, and seeing that even angels "desire to look into" them, how earnest you ought to be and watchful in respect to them!

<hi type="bold">gird up ... loins--</hi>referring to Christ's own words, <reference osisRef="Luke.12.35">Lu 12:35</reference>; an image taken from the way in which the Israelites ate the passover with the loose outer robe girded up about the waist with a girdle, as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of the Christians), so gird themselves up, both to shorten the garment so as not to impede motion, and to gird up the body itself so as to be braced for action. The believer is to have his mind (mental powers) collected and always ready for Christ's coming. "Gather in the strength of your spirit" [Hensler]. Sobriety, that is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Christ's revelation, are the true ways of "girding up the loins of the mind."

<hi type="bold">to the end--</hi>rather, "perfectly," so that there may be nothing deficient in your hope, no casting away of your confidence. Still, there may be an allusion to the "end" mentioned in <reference osisRef="1Pet.1.9">1Pe 1:9</reference>. Hope so perfectly (Greek, "teleios") as to reach unto the end (telos) of your faith and hope, namely, "the grace that is being brought unto you in (so the Greek) the revelation of Christ." As grace shall then be perfected, so you ought to hope perfectly. "Hope" is repeated from <reference osisRef="1Pet.1.3">1Pe 1:3</reference>. The two appearances are but different stages of the ONE great revelation of Christ, comprising the New Testament from the beginning to the end.

13. Wherefore-- Seeing that the prophets ministered unto you in these high Gospel privileges which they did not themselves fully share in, though "searching" into them, and seeing that even angels "desire to look into" them, how earnest you ought to be and watchful in respect to them! gird up... loins-- referring to Christ's own words, Lu 12:35; an image taken from the way in which the Israelites ate the passover with the loose outer robe girded up about the waist with a girdle, as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of the Christians), so gird themselves up, both to shorten the garment so as not to impede motion, and to gird up the body itself so as to be braced for action. The believer is to have his mind (mental powers) collected and always ready for Christ's coming. "Gather in the strength of your spirit" [Hensler]. Sobriety, that is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Christ's revelation, are the true ways of "girding up the loins of the mind." to the end-- rather, "perfectly," so that there may be nothing deficient in your hope, no casting away of your confidence. Still, there may be an allusion to the "end" mentioned in 1Pe 1:9. Hope so perfectly (Greek, "teleios") as to reach unto the end (telos) of your faith and hope, namely, "the grace that is being brought unto you in (so the Greek) the revelation of Christ." As grace shall then be perfected, so you ought to hope perfectly. "Hope" is repeated from 1Pe 1:3. The two appearances are but different stages of the ONE great revelation of Christ, comprising the New Testament from the beginning to the end.


14. From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.

<hi type="bold">As--</hi>marking their present actual character as "born again" (<reference osisRef="1Pet.1.3">1Pe 1:3</reference>, <reference osisRef="1Cor.1.22">22</reference>).

<hi type="bold">obedient children--</hi>Greek, "children of obedience": children to whom obedience is their characteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast <reference osisRef="Eph.5.6">Ep 5:6</reference>, "the children of disobedience." Compare <reference osisRef="1Pet.1.17">1Pe 1:17</reference>, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare <reference osisRef="1Pet.1.22">1Pe 1:22</reference>) and so of practice (compare <reference osisRef="1Pet.1.16">1Pe 1:16</reference>, <reference osisRef="1Cor.1.18">18</reference>). "Faith is the highest obedience, because discharged to the highest command" [Luther].

<hi type="bold">fashioning--</hi>The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential.

<hi type="bold">the former lusts in--</hi>which were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctification is first described negatively (<reference osisRef="1Pet.1.14">1Pe 1:14</reference>, "not fashioning yourselves," &c.; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (<reference osisRef="1Pet.1.15">1Pe 1:15</reference>, putting on the new man, compare <reference osisRef="Eph.4.22">Ep 4:22</reference>, <reference osisRef="Eph.4.24">24</reference>). "Lusts" flow from the original birth-sin (inherited from our first parents, who by self-willed desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with earthly things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one another, or with the law, without power to conquer them.

14. From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear. As-- marking their present actual character as "born again" (1Pe 1:3, 22). obedient children-- Greek, "children of obedience": children to whom obedience is their characteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast Ep 5:6, "the children of disobedience." Compare 1Pe 1:17, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare 1Pe 1:22) and so of practice (compare 1Pe 1:16, 18). "Faith is the highest obedience, because discharged to the highest command" [Luther]. fashioning-- The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential. the former lusts in-- which were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctification is first described negatively (1Pe 1:14, "not fashioning yourselves," &c.; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (1Pe 1:15, putting on the new man, compare Ep 4:22, 24). "Lusts" flow from the original birth-sin (inherited from our first parents, who by self-willed desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with earthly things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one another, or with the law, without power to conquer them.


15. Literally, "But (rather) after the pattern of Him who hath called you (whose characteristic is that He is) holy, be (Greek, 'become') ye yourselves also holy." God is our grand model. God's calling is a frequently urged motive in Peter's Epistles. Every one that begets, begets an offspring resembling himself [Epiphanius]. "Let the acts of the offspring indicate similarity to the Father" [Augustine].

<hi type="bold">conversation--</hi>deportment, course of life: one's way of going about, as distinguished from one's internal nature, to which it must outwardly correspond. Christians are already holy unto God by consecration; they must be so also in their outward walk and behavior in all respects. The outward must correspond to the inward man.

15. Literally, "But (rather) after the pattern of Him who hath called you (whose characteristic is that He is) holy, be (Greek, 'become') ye yourselves also holy." God is our grand model. God's calling is a frequently urged motive in Peter's Epistles. Every one that begets, begets an offspring resembling himself [Epiphanius]. "Let the acts of the offspring indicate similarity to the Father" [Augustine]. conversation-- deportment, course of life: one's way of going about, as distinguished from one's internal nature, to which it must outwardly correspond. Christians are already holy unto God by consecration; they must be so also in their outward walk and behavior in all respects. The outward must correspond to the inward man.


16. Scripture is the true source of all authority in questions of doctrine and practice.

<hi type="bold">Be ye ... for I am--</hi>It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [Calvin]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [Didymus]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey it, namely, through the sanctifying of the Spirit (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>).

16. Scripture is the true source of all authority in questions of doctrine and practice. Be ye... for I am-- It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [Calvin]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [Didymus]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey it, namely, through the sanctifying of the Spirit (1Pe 1:2).


<hi type="bold">17. if ye call on--</hi>that is, "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven" (<reference osisRef="Matt.6.9">Mt 6:9</reference>; <reference osisRef="Luke.11.2">Lu 11:2</reference>).

<hi type="bold">the Father--</hi>rather, "Call upon as Father Him who without acceptance of persons (<reference osisRef="Acts.10.34">Ac 10:34</reference>; <reference osisRef="Rom.2.11">Ro 2:11</reference>; <reference osisRef="Jas.2.1">Jas 2:1</reference>, not accepting the Jew above the Gentile, <reference osisRef="2Chr.19.7">2Ch 19:7</reference>; <reference osisRef="Luke.20.21">Lu 20:21</reference>; properly said of a judge not biassed in judgment by respect of persons) judgeth," &c. The Father judgeth by His Son, His Representative, exercising His delegated authority (<reference osisRef="John.5.22">Joh 5:22</reference>). This marks the harmonious and complete unity of the Trinity.

<hi type="bold">work--</hi>Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation.

<hi type="bold">pass--</hi>Greek, "conduct yourselves during."

<hi type="bold">sojourning--</hi>The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland.

<hi type="bold">fear--</hi>reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear. Theophylact observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [Bengel]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.

17. if ye call on-- that is, "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven" (Mt 6:9; Lu 11:2). the Father-- rather, "Call upon as Father Him who without acceptance of persons (Ac 10:34; Ro 2:11; Jas 2:1, not accepting the Jew above the Gentile, 2Ch 19:7; Lu 20:21; properly said of a judge not biassed in judgment by respect of persons) judgeth," &c. The Father judgeth by His Son, His Representative, exercising His delegated authority (Joh 5:22). This marks the harmonious and complete unity of the Trinity. work-- Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation. pass-- Greek, "conduct yourselves during." sojourning-- The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland. fear-- reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear. Theophylact observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [Bengel]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.


18. Another motive to reverential, vigilant fear (<reference osisRef="1Pet.1.17">1Pe 1:17</reference>) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (<reference osisRef="1Pet.1.4">1Pe 1:4</reference>) given to us as sons, by the promise of God.

<hi type="bold">corruptible--</hi>Compare <reference osisRef="1Pet.1.7">1Pe 1:7</reference>, "gold that perisheth," <reference osisRef="1Pet.1.23">1Pe 1:23</reference>.

<hi type="bold">silver and gold--</hi>Greek, "or." Compare Peter's own words, <reference osisRef="Acts.3.6">Ac 3:6</reference>: an undesigned coincidence.

<hi type="bold">redeemed--</hi>Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast <reference osisRef="1Pet.1.19">1Pe 1:19</reference>, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice (<reference osisRef="Exod.30.12-Exod.30.16">Ex 30:12-16</reference>; compare <reference osisRef="Num.3.44-Num.3.51">Nu 3:44-51</reference>). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood (<reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="1Tim.2.6">1Ti 2:6</reference>; <reference osisRef="Titus.2.14">Tit 2:14</reference>; <reference osisRef="Rev.5.9">Re 5:9</reference>). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [Steiger]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit.

<hi type="bold">vain--</hi>self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, <reference osisRef="Acts.14.15">Ac 14:15</reference>; <reference osisRef="Rom.1.21">Ro 1:21</reference>; <reference osisRef="Eph.4.17">Ep 4:17</reference>; as to human philosophers, <reference osisRef="1Cor.3.20">1Co 3:20</reference>; as to the disobedient Jews, <reference osisRef="Jer.4.14">Jr 4:14</reference>.

<hi type="bold">conversation--</hi>course of life. To know what our sin is we must know what it cost.

<hi type="bold">received by tradition from your fathers--</hi>The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one Father to be imitated, <reference osisRef="1Pet.1.17">1Pe 1:17</reference>; compare <reference osisRef="Matt.23.9">Mt 23:9</reference>, the same antithesis [Bengel].

18. Another motive to reverential, vigilant fear (1Pe 1:17) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (1Pe 1:4) given to us as sons, by the promise of God. corruptible-- Compare 1Pe 1:7, "gold that perisheth," 1Pe 1:23. silver and gold-- Greek, "or." Compare Peter's own words, Ac 3:6: an undesigned coincidence. redeemed-- Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast 1Pe 1:19, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice (Ex 30:12-16; compare Nu 3:44-51). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood (Mt 20:28; 1Ti 2:6; Tit 2:14; Re 5:9). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [Steiger]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit. vain-- self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, Ac 14:15; Ro 1:21; Ep 4:17; as to human philosophers, 1Co 3:20; as to the disobedient Jews, Jr 4:14. conversation-- course of life. To know what our sin is we must know what it cost. received by tradition from your fathers-- The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one Father to be imitated, 1Pe 1:17; compare Mt 23:9, the same antithesis [Bengel].


<hi type="bold">19. precious--</hi>of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" (<reference osisRef="1Pet.1.20">1Pe 1:20</reference>) from eternity, as the passover lamb was taken up on the tenth day of the month.

19. precious-- of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" (1Pe 1:20) from eternity, as the passover lamb was taken up on the tenth day of the month.


20. God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of four thousand years of nothing but an incensed God. God chose us in Christ before the foundation of the world (<reference osisRef="Eph.1.4">Ep 1:4</reference>).

<hi type="bold">manifest--</hi>in His incarnation in the fulness of the time. He existed from eternity before He was manifested.

<hi type="bold">in these last times--</hi><reference osisRef="1Cor.10.11">1Co 10:11</reference>, "the ends of the world." This last dispensation, made up of "times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment.

20. God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of four thousand years of nothing but an incensed God. God chose us in Christ before the foundation of the world (Ep 1:4). manifest-- in His incarnation in the fulness of the time. He existed from eternity before He was manifested. in these last times-- 1Co 10:11, "the ends of the world." This last dispensation, made up of "times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment.


<hi type="bold">21. by him--</hi>Compare "the faith which is by Him," <reference osisRef="Acts.3.16">Ac 3:16</reference>. Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. Lombard]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" (<reference osisRef="Rom.3.25">Ro 3:25</reference>) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, <reference osisRef="Acts.20.21">Ac 20:21</reference>, "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Christ and His sacrifice.

<hi type="bold">that raised him--</hi>The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [Calvin].

<hi type="bold">that your faith and hope might be in God--</hi>the object and effect of God's raising Christ. He states what was the actual result and fact, not an exhortation, except indirectly. Your faith flows from His resurrection; your hope from God's having "given Him glory" (compare <reference osisRef="1Pet.1.11">1Pe 1:11</reference>, "glories"). Remember God's having raised and glorified Jesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Compare <reference osisRef="1Pet.1.3">1Pe 1:3</reference>, <reference osisRef="1Cor.1.7-1Cor.1.9">7-9</reference>, <reference osisRef="1Cor.1.13">13</reference>, on hope in connection with faith; love is introduced in <reference osisRef="1Pet.1.22">1Pe 1:22</reference>.

21. by him-- Compare "the faith which is by Him," Ac 3:16. Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. Lombard]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" (Ro 3:25) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, Ac 20:21, "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Christ and His sacrifice. that raised him-- The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [Calvin]. that your faith and hope might be in God-- the object and effect of God's raising Christ. He states what was the actual result and fact, not an exhortation, except indirectly. Your faith flows from His resurrection; your hope from God's having "given Him glory" (compare 1Pe 1:11, "glories"). Remember God's having raised and glorified Jesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Compare 1Pe 1:3, 7-9, 13, on hope in connection with faith; love is introduced in 1Pe 1:22.


<hi type="bold">22. purified ... in obeying the truth--</hi>Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God (<reference osisRef="Acts.15.9">Ac 15:9</reference>; <reference osisRef="Rom.1.5">Ro 1:5</reference>, "obedience to the faith").

<hi type="bold">through the Spirit--</hi>omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>; <reference osisRef="1Cor.12.3">1Co 12:3</reference>).

<hi type="bold">unto--</hi>with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [Luther].

<hi type="bold">unfeigned--</hi><reference osisRef="1Pet.2.1">1Pe 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>, "laying aside ... hypocrisies ... sincere."

<hi type="bold">love of the brethren--</hi>that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [Steiger]. Bengel remarks that as here, so in <reference osisRef="2Pet.1.5-2Pet.1.7">2Pe 1:5-7</reference>, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith.

<hi type="bold">love one another--</hi>When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act.

<hi type="bold">with a pure heart--</hi>The oldest manuscripts read, "(love) from the heart."

<hi type="bold">fervently--</hi>Greek, "intensely": with all the powers on the stretch (<reference osisRef="1Pet.4.8">1Pe 4:8</reference>). "Instantly" (<reference osisRef="Acts.26.7">Ac 26:7</reference>).

22. purified... in obeying the truth-- Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God (Ac 15:9; Ro 1:5, "obedience to the faith"). through the Spirit-- omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith (1Pe 1:2; 1Co 12:3). unto-- with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [Luther]. unfeigned-- 1Pe 2:1, 2, "laying aside... hypocrisies... sincere." love of the brethren-- that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [Steiger]. Bengel remarks that as here, so in 2Pe 1:5-7, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith. love one another-- When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act. with a pure heart-- The oldest manuscripts read, "(love) from the heart." fervently-- Greek, "intensely": with all the powers on the stretch (1Pe 4:8). "Instantly" (Ac 26:7).


23. Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things.

<hi type="bold">of ... of ... by--</hi>"The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorruptible seed of the Holy Spirit, and so becomes one "born again": <reference osisRef="John.3.3-John.3.5">Joh 3:3-5</reference>, "born of water and the Spirit": as there is but one Greek article to the two nouns, the close connection of the sign and the grace, or new birth signified is implied. The word is the remote and anterior instrument; baptism, the proximate and sacramental instrument. The word is the instrument in relation to the individual; baptism, in relation to the Church as a society (<reference osisRef="Jas.1.18">Jas 1:18</reference>). We are born again of the Spirit, yet not without the use of means, but by the word of God. The word is not the beggeting principle itself, but only that by which it works: the vehicle of the mysterious germinating power [Alford].

<hi type="bold">which liveth and abideth for ever--</hi>It is because the Spirit of God accompanies it that the word carries in it the germ of life. They who are so born again live and abide for ever, in contrast to those who sow to the flesh. "The Gospel bears incorruptible fruits, not dead works, because it is itself incorruptible" [Bengel]. The word is an eternal divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended in the voice. This sinks into the heart and is living; yea, it is God Himself. So God to Moses, <reference osisRef="Exod.4.12">Ex 4:12</reference>, "I will be with thy mouth" [Luther]. The life is in God, yet it is communicated to us through the word. "The Gospel shall never cease, though its ministry shall" [Calovius]. The abiding resurrection glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature.

23. Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things. of... of... by-- "The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorruptible seed of the Holy Spirit, and so becomes one "born again": Joh 3:3-5, "born of water and the Spirit": as there is but one Greek article to the two nouns, the close connection of the sign and the grace, or new birth signified is implied. The word is the remote and anterior instrument; baptism, the proximate and sacramental instrument. The word is the instrument in relation to the individual; baptism, in relation to the Church as a society (Jas 1:18). We are born again of the Spirit, yet not without the use of means, but by the word of God. The word is not the beggeting principle itself, but only that by which it works: the vehicle of the mysterious germinating power [Alford]. which liveth and abideth for ever-- It is because the Spirit of God accompanies it that the word carries in it the germ of life. They who are so born again live and abide for ever, in contrast to those who sow to the flesh. "The Gospel bears incorruptible fruits, not dead works, because it is itself incorruptible" [Bengel]. The word is an eternal divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended in the voice. This sinks into the heart and is living; yea, it is God Himself. So God to Moses, Ex 4:12, "I will be with thy mouth" [Luther]. The life is in God, yet it is communicated to us through the word. "The Gospel shall never cease, though its ministry shall" [Calovius]. The abiding resurrection glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature.


24. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal.

<hi type="bold">flesh--</hi>man in his mere earthly nature.

<hi type="bold">as--</hi>omitted in some of the oldest manuscripts.

<hi type="bold">of man--</hi>The oldest manuscripts read, "of it" (that is, of the flesh). "The glory" is the wisdom, strength, riches, learning, honor, beauty, art, virtue, and righteousness of the NATURAL man (expressed by "flesh"), which all are transitory (<reference osisRef="John.3.6">Joh 3:6</reference>), not OF MAN (as English Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal.

<hi type="bold">withereth--</hi>Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone.

<hi type="bold">thereof--</hi>omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.

24. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal. flesh-- man in his mere earthly nature. as-- omitted in some of the oldest manuscripts. of man-- The oldest manuscripts read, "of it" (that is, of the flesh). "The glory" is the wisdom, strength, riches, learning, honor, beauty, art, virtue, and righteousness of the NATURAL man (expressed by "flesh"), which all are transitory (Joh 3:6), not OF MAN (as English Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal. withereth-- Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone. thereof-- omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.


25. (<reference osisRef="Ps.119.89">Psa 119:89</reference>.)

<hi type="bold">this is the word ... preached unto you--</hi>That is eternal which is born of incorruptible seed (<reference osisRef="1Pet.1.24">1Pe 1:24</reference>): but ye have received the incorruptible seed, the word (<reference osisRef="1Pet.1.25">1Pe 1:25</reference>); therefore ye are born for eternity, and so are bound now to live for eternity (<reference osisRef="1Pet.1.22">1Pe 1:22</reference>, <reference osisRef="1Cor.1.23">23</reference>). Ye have not far to look for the word; it is among you, even the joyful Gospel message which we preach. Doubt not that the Gospel preached to you by our brother Paul, and which ye have embraced, is the eternal truth. Thus the oneness of Paul's and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul labored among and wrote to. <chapter eID="1Pet.1"/>

25. (Psa 119:89.) this is the word... preached unto you-- That is eternal which is born of incorruptible seed (1Pe 1:24): but ye have received the incorruptible seed, the word (1Pe 1:25); therefore ye are born for eternity, and so are bound now to live for eternity (1Pe 1:22, 23). Ye have not far to look for the word; it is among you, even the joyful Gospel message which we preach. Doubt not that the Gospel preached to you by our brother Paul, and which ye have embraced, is the eternal truth. Thus the oneness of Paul's and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul labored among and wrote to.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Pet.2.1-1Pet.2.25">1Pe 2:1-25</reference>. Exhortations.

 To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.

<hi type="bold">1. laying aside--</hi>once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (<reference osisRef="Eph.3.16">Ep 3:16</reference>) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [Steiger]. The "therefore" resumes the exhortation begun in <reference osisRef="1Pet.1.22">1Pe 1:22</reference>. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [Theophylact]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (<reference osisRef="1Pet.1.22">1Pe 1:22</reference>). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare <reference osisRef="1Pet.2.2">1Pe 2:2</reference>, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [Augustine].

CHAPTER 2 1Pe 2:1-25. Exhortations. To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing. 1. laying aside-- once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Ep 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [Steiger]. The "therefore" resumes the exhortation begun in 1Pe 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [Theophylact]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (1Pe 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare 1Pe 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [Augustine].


<hi type="bold">2. new-born babes--</hi>altogether without "guile" (<reference osisRef="1Pet.2.1">1Pe 2:1</reference>). As long as we are here we are "babes," in a specially tender relation to God (<reference osisRef="Isa.40.11">Is 40:11</reference>). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in <reference osisRef="1Cor.3.2">1Co 3:2</reference>; <reference osisRef="Heb.5.12">He 5:12</reference>, <reference osisRef="Heb.5.13">13</reference>; but in contrast to "guile, hypocrisies," &c. (<reference osisRef="1Pet.2.1">1Pe 2:1</reference>); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [Steiger]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (<reference osisRef="Matt.11.25">Mt 11:25</reference>).

<hi type="bold">desire--</hi>Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (<reference osisRef="Ps.119.1-Ps.119.176">Psa 119:1-176</reference>). Compare Tatius' language as to Achilles.

<hi type="bold">sincere--</hi>Greek, "guileless." Compare <reference osisRef="1Pet.2.1">1Pe 2:1</reference>, "laying aside guile." Irenæus says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (<reference osisRef="1Pet.2.1">1Pe 2:1</reference>).

<hi type="bold">of the word--</hi>Not as Alford, "spiritual," nor "reasonable," as English Version in <reference osisRef="Rom.12.1">Ro 12:1</reference>. The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word." <reference osisRef="Jas.1.21">Jas 1:21</reference>, "Lay apart all filthiness ... and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here.

<hi type="bold">grow--</hi>The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [Alford].

<hi type="bold">thereby--</hi>Greek, "in it"; fed on it; in its strength (<reference osisRef="Acts.11.14">Ac 11:14</reference>). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [Tertullian].

2. new-born babes-- altogether without "guile" (1Pe 2:1). As long as we are here we are "babes," in a specially tender relation to God (Is 40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1Co 3:2; He 5:12, 13; but in contrast to "guile, hypocrisies," &c. (1Pe 2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [Steiger]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Mt 11:25). desire-- Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (Psa 119:1-176). Compare Tatius' language as to Achilles. sincere-- Greek, "guileless." Compare 1Pe 2:1, "laying aside guile." Irenæus says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (1Pe 2:1). of the word-- Not as Alford, "spiritual," nor "reasonable," as English Version in Ro 12:1. The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word." Jas 1:21, "Lay apart all filthiness... and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here. grow-- The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [Alford]. thereby-- Greek, "in it"; fed on it; in its strength (Ac 11:14). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [Tertullian].


3. Peter alludes to <reference osisRef="Ps.34.8">Psa 34:8</reference>. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [Bengel].

<hi type="bold">gracious--</hi>Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (<reference osisRef="1Pet.2.4">1Pe 2:4</reference>), we who are born again ought so to be good and kind to the brethren (<reference osisRef="1Pet.1.22">1Pe 1:22</reference>). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [Luther].

3. Peter alludes to Psa 34:8. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [Bengel]. gracious-- Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (1Pe 2:4), we who are born again ought so to be good and kind to the brethren (1Pe 1:22). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [Luther].


<hi type="bold">4. coming--</hi>drawing near (same Greek as here, <reference osisRef="Heb.10.22">He 10:22</reference>) by faith continually; present tense: not having come once for all at conversion.

<hi type="bold">stone--</hi>Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON Christ, the true foundation-stone; compare his speech in <reference osisRef="Acts.4.11">Ac 4:11</reference>. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of <reference osisRef="Matt.16.18">Mt 16:18</reference> (compare <reference osisRef="Matt.16.16">Mt 16:16</reference>, "Son of the Living God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore (<reference osisRef="Rev.1.18">Re 1:18</reference>) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare <reference osisRef="1Cor.10.4">1Co 10:4</reference>, and the type, <reference osisRef="Exod.17.6">Ex 17:6</reference>; <reference osisRef="Num.20.11">Nu 20:11</reference>.

<hi type="bold">disallowed--</hi>rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, <reference osisRef="Isa.8.14">Is 8:14</reference>; <reference osisRef="Luke.2.34">Lu 2:34</reference>.

<hi type="bold">chosen of God--</hi>literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (<reference osisRef="1Pet.2.6">1Pe 2:6</reference>). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.

4. coming-- drawing near (same Greek as here, He 10:22) by faith continually; present tense: not having come once for all at conversion. stone-- Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON Christ, the true foundation-stone; compare his speech in Ac 4:11. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of Mt 16:18 (compare Mt 16:16, "Son of the Living God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore (Re 1:18) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare 1Co 10:4, and the type, Ex 17:6; Nu 20:11. disallowed-- rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, Is 8:14; Lu 2:34. chosen of God-- literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (1Pe 2:6). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.


<hi type="bold">5. Ye also, as lively stones--</hi>partaking of the name and life which is in "THE Living Stone" (<reference osisRef="1Pet.2.4">1Pe 2:4</reference>; <reference osisRef="1Cor.3.11">1Co 3:11</reference>). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE Son," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [Bengel].

<hi type="bold">are built up--</hi>Greek, "are being built up," as in <reference osisRef="Eph.2.22">Ep 2:22</reference>. Not as Alford, "Be ye built up." Peter grounds his exhortations, <reference osisRef="1Pet.2.2">1Pe 2:2</reference>, <reference osisRef="2Cor.2.11">11</reference>, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit").

<hi type="bold">priesthood--</hi>Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (<reference osisRef="Rev.1.6">Re 1:6</reference>). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare <reference osisRef="1Pet.2.9">1Pe 2:9</reference>, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel.

<hi type="bold">holy--</hi>consecrated to God.

<hi type="bold">spiritual sacrifices--</hi>not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare <reference osisRef="Isa.56.7">Is 56:7</reference>, which compare with "acceptable to God" here; <reference osisRef="Ps.4.5">Psa 4:5</reference>; <reference osisRef="Ps.50.14">50:14</reference>; <reference osisRef="Ps.51.17">51:17</reference>, <reference osisRef="Ps.51.19">19</reference>; <reference osisRef="Hos.14.2">Ho 14:2</reference>; <reference osisRef="Phil.4.18">Php 4:18</reference>. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (<reference osisRef="2Cor.8.5">2Co 8:5</reference>) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [Calvin]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on <reference osisRef="Jas.2.2">Jas 2:2</reference>, Greek, "synagogue"; <reference osisRef="Acts.15.21">Ac 15:21</reference>). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>, end).

<hi type="bold">by Jesus Christ--</hi>as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [Bengel]. As the temple, so also the priesthood, is built on Christ (<reference osisRef="1Pet.2.4">1Pe 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>) [Beza]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH Christ. After extolling the dignity of Christians he goes back to Christ as the sole source of it.

5. Ye also, as lively stones-- partaking of the name and life which is in "THE Living Stone" (1Pe 2:4; 1Co 3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE Son," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [Bengel]. are built up-- Greek, "are being built up," as in Ep 2:22. Not as Alford, "Be ye built up." Peter grounds his exhortations, 1Pe 2:2, 11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit"). priesthood-- Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (Re 1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare 1Pe 2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel. holy-- consecrated to God. spiritual sacrifices-- not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Is 56:7, which compare with "acceptable to God" here; Psa 4:5; 50:14; 51:17, 19; Ho 14:2; Php 4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (2Co 8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [Calvin]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on Jas 2:2, Greek, "synagogue"; Ac 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (1Pe 2:9, end). by Jesus Christ-- as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [Bengel]. As the temple, so also the priesthood, is built on Christ (1Pe 2:4, 5) [Beza]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH Christ. After extolling the dignity of Christians he goes back to Christ as the sole source of it.


<hi type="bold">6. Wherefore also--</hi>The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."

<hi type="bold">Behold--</hi>calling attention to the glorious announcement of His eternal counsel.

<hi type="bold">elect--</hi>so also believers (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>, "chosen," Greek, "elect generation").

<hi type="bold">precious--</hi>in Hebrew, <reference osisRef="Isa.28.16">Is 28:16</reference>, "a corner-stone of preciousness." See on <reference osisRef="Isa.28.16">Is 28:16</reference>. So in <reference osisRef="1Pet.2.7">1Pe 2:7</reference>, Christ is said to be, to believers, "precious," Greek, "preciousness."

<hi type="bold">confounded--</hi>same Greek as in <reference osisRef="Rom.9.33">Ro 9:33</reference> (Peter here as elsewhere confirming Paul's teaching. See Introduction; also <reference osisRef="Rom.10.11">Ro 10:11</reference>), "ashamed." In <reference osisRef="Isa.28.16">Is 28:16</reference>, "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.

6. Wherefore also-- The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture." Behold-- calling attention to the glorious announcement of His eternal counsel. elect-- so also believers (1Pe 2:9, "chosen," Greek, "elect generation"). precious-- in Hebrew, Is 28:16, "a corner-stone of preciousness." See on Is 28:16. So in 1Pe 2:7, Christ is said to be, to believers, "precious," Greek, "preciousness." confounded-- same Greek as in Ro 9:33 (Peter here as elsewhere confirming Paul's teaching. See Introduction; also Ro 10:11), "ashamed." In Is 28:16, "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.


7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare <reference osisRef="John.9.39">Joh 9:39</reference>; <reference osisRef="2Cor.2.15">2Co 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>.

<hi type="bold">precious--</hi>Greek, "THE preciousness" (<reference osisRef="1Pet.2.6">1Pe 2:6</reference>). To you believers belongs the preciousness of Christ just mentioned.

<hi type="bold">disobedient--</hi>to the faith, and so disobedient in practice.

<hi type="bold">the stone which ... head of ... corner--</hi>(<reference osisRef="Ps.118.22">Psa 118:22</reference>). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.

7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare Joh 9:39; 2Co 2:15, 16. precious-- Greek, "THE preciousness" (1Pe 2:6). To you believers belongs the preciousness of Christ just mentioned. disobedient-- to the faith, and so disobedient in practice. the stone which... head of... corner-- (Psa 118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.


<hi type="bold">8. stone of stumbling, &c.--</hi>quoted from <reference osisRef="Isa.8.14">Is 8:14</reference>. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in <reference osisRef="Jer.13.16">Jr 13:16</reference>; <reference osisRef="Dan.11.19">Da 11:19</reference>.

<hi type="bold">at the word--</hi>rather, join "being disobedient to the word"; so <reference osisRef="1Pet.3.1">1Pe 3:1</reference>; <reference osisRef="1Pet.4.17">4:17</reference>.

<hi type="bold">whereunto--</hi>to penal stumbling; to the judicial punishment of their unbelief. See above.

<hi type="bold">also--</hi>an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," <reference osisRef="1Pet.2.6">1Pe 2:6</reference>. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [Bengel]. God ordains the wicked to punishment, not to crime [J. Cappel]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.

8. stone of stumbling, &c.-- quoted from Is 8:14. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in Jr 13:16; Da 11:19. at the word-- rather, join "being disobedient to the word"; so 1Pe 3:1; 4:17. whereunto-- to penal stumbling; to the judicial punishment of their unbelief. See above. also-- an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," 1Pe 2:6. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [Bengel]. God ordains the wicked to punishment, not to crime [J. Cappel]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.


9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.

<hi type="bold">chosen--</hi>"elect" of God, even as Christ your Lord is.

<hi type="bold">generation--</hi>implying the unity of spiritual origin and kindred of believers as a class distinct from the world.

<hi type="bold">royal--</hi>kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.

<hi type="bold">holy nation--</hi>antitypical to Israel.

<hi type="bold">peculiar people--</hi>literally, "a people for an acquisition," that is, whom God chose to be peculiarly His: <reference osisRef="Acts.20.28">Ac 20:28</reference>, "purchased," literally, "acquired." God's "peculiar treasure" above others.

<hi type="bold">show forth--</hi>publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.

<hi type="bold">praises--</hi>Greek, "virtues," "excellencies": His glory, mercy (<reference osisRef="1Pet.2.10">1Pe 2:10</reference>), goodness (Greek, <reference osisRef="1Pet.2.3">1Pe 2:3</reference>; <reference osisRef="Num.14.17">Nu 14:17</reference>, <reference osisRef="Num.14.18">18</reference>; <reference osisRef="Isa.63.7">Is 63:7</reference>). The same term is applied to believers, <reference osisRef="2Pet.1.5">2Pe 1:5</reference>.

<hi type="bold">of him who hath called you--</hi>(<reference osisRef="2Pet.1.3">2Pe 1:3</reference>).

<hi type="bold">out of darkness--</hi>of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.

<hi type="bold">marvellous--</hi>Peter still has in mind <reference osisRef="Ps.118.23">Psa 118:23</reference>.

<hi type="bold">light--</hi>It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In <reference osisRef="Isa.45.7">Is 45:7</reference>, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [Luther].

9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context. chosen-- "elect" of God, even as Christ your Lord is. generation-- implying the unity of spiritual origin and kindred of believers as a class distinct from the world. royal-- kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future. holy nation-- antitypical to Israel. peculiar people-- literally, "a people for an acquisition," that is, whom God chose to be peculiarly His: Ac 20:28, "purchased," literally, "acquired." God's "peculiar treasure" above others. show forth-- publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others. praises-- Greek, "virtues," "excellencies": His glory, mercy (1Pe 2:10), goodness (Greek, 1Pe 2:3; Nu 14:17, 18; Is 63:7). The same term is applied to believers, 2Pe 1:5. of him who hath called you-- (2Pe 1:3). out of darkness-- of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness. marvellous-- Peter still has in mind Psa 118:23. light-- It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Is 45:7, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [Luther].


10. Adapted from <reference osisRef="Hos.1.9">Ho 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; 2:23. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.

<hi type="bold">not obtained mercy--</hi>literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.

10. Adapted from Ho 1:9, 10; 2:23. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people. not obtained mercy-- literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.


11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.

<hi type="bold">Dearly beloved--</hi>He gains their attention to his exhortation by assuring them of his love.

<hi type="bold">strangers and pilgrims--</hi>(<reference osisRef="1Pet.1.17">1Pe 1:17</reference>). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.

<hi type="bold">fleshly lusts--</hi>enumerated in <reference osisRef="Gal.5.19">Ga 5:19</reference>, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.

<hi type="bold">which--</hi>Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [Bengel].

<hi type="bold">the soul--</hi>that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.

11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers. Dearly beloved-- He gains their attention to his exhortation by assuring them of his love. strangers and pilgrims-- (1Pe 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ. fleshly lusts-- enumerated in Ga 5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind. which-- Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [Bengel]. the soul-- that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.