IT THE FIRST EPISTLE GENERAL OF PETER. INTRODUCTION. TS GENUINENESS is attested by 2 Peter, 3. 1: on the authority of 2 Peter, see the Introduction. Also by Polycarp (in Eusebius, 4. 14), who, in writing to the Philippians, quotes many passages: in ch. 2 he quotes 1 Peter, 1. 13, 21, aud 3. 9; in ch. 5., 1 Peter, 2. 11. Eusebius says of Papias, Ecclesiastical History, 3. 39, that he, too, quotes Peter's first epistle Irenæus (Hareses 4. 9. 2) expressly mentions it; and in 4. 16. 5, 1 Peter, 2. 16. Clement of Alexandría, Stromata, 1. 3., p. 544, quotes 1 Peter, 2. 11, 12, 15, 16; and p. 562, 1 Peter, 1. 21, 22; and 4., p. 584, 1 Peter, 3. 14-17; and p. 585, 1 Peter, 412-14 Origen, in Eusebius, Ecclesiastical History, 6. 25, mentions this epistle; in Homily 7, on Joshua, vol. ii., p. 63, he mentions both epistles; and Comment. on Psalm 3., and on John, he mentions 1 Peter, 3. 18-21. Tertullian, Scorp., c. 12, quotes ex pressly 1 Peter, 2. 20, 21; and ch. 14., 1 Peter, 2. 13. 17. Eusebius states it as the opinion of those before him, that this was among the universally acknowledged epistles. The Peachito Syriac Version contains it. The fragment of the canon called Muratori's, omits it. Excepting this and the Paulician heretics who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, ch. 1. 1, and "a witness of Christ's suf ferings," and an "elder," ch. 5. 1. The energy of the style harmonizes with the warmth of Peter's character; and, as Erasmus says, this epistle is full of apostolical diguity and authority, and is worthy of the leader among the apostles PETER'S PERSONAL HISTORY.-Simon or Simeon, was a native of Bethsaida on the sea of Galilee, son of Jonss or John. With his father and his brother Andrew, he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. Clemens Alex. says that she suffered martyrdom, her husband encouraging her to be faithful unto death. "Remember, dear, our Lord" His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been s disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master. Jesus, on first behelding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the church, "Peter" (Greek) or" Cephas" (Aramaic), a stone. He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting; his bold and clear acknowledgment of the Divine person and office of Jesus, notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock; but his rebuke of his Lord when announc ing what was so unpalatable to carnal prejudices, Christ's coming passion and death; his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet; his self-confident assertion that he would never forsake his Lord, whatever others might do, followed by his base denial of Christ thrice with curses; his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often re peated as his previous denial. These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously stedfast. Prompt in action, and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own sted. fastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardour became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, whilst his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim, for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his ap prehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord. After the ascension he took the lead in the church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (i.e., Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words," Upon this rock I will build my church," viz, on his preaching of Christ, the true "Rock," by connexion with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the charch on Christ," the chief corner stone." A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it, as Elijah means Mighty Jehovah: so Simon is called Peter "the rock," not that he is so save by connexion with Jesus, the only true Rock (Isaiah, 28. 16; 1 Corinthians, 3. 11.) As subsequently he identified bur self with "Satan," and is therefore called so, in the same way, by his clear confession of Christ, the Rock, he became identif ed with Him, and is accordingly so called. It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritan baptized by Philip the deacon: again at the council of Jerusalem, not he, but James the president, or leading bishop in the church of that city, pronounced the authoritative decision: Acts, 15. 19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases," Peter and the eleven," "Peter and the rest of the apostles;" and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular. Once only he again betrayed the same spirit of vacillation through fear of man's reproach, which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this, Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar." Subsequently we find him in "Babylon," whence he wrote this int epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatis, Cappadocia, Asia, and Bithynia. Introduction. 1 PETER. Jerome, de Scriptorum Ecclesiasticorum 1., states that "Peter, after having been bishop of Antioch, and after having Introduction. preached to the believers of the circumcision in Pontus, &c. [plainly inferred from ch. 1. 1], in the second year of Claudius, went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, Le., the 14th, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." Eusebius, Chron. Ann. 3, also asserts his episcopate at Antioch his assertion that Peter founded that church, contradicts Acts. 11. 19-22. His journey to Rome to oppose Simon Magus, arose from Justin's story of the statue found at Rome (really the statue of the Sabine god, Semo Sancus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto:" found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account, Acts, 8. 9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, John, 21. 18, 19. Dionysius of Corinth (in Eusebius, Ecclesiasti cal History, 2. 25) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So Tertullian, contra Marcion, 4. 5, and præscriptio Hæreti corum, c. 36. 38. Also Caius, the Presbyter of Rome, in Eusebius, Ecclesiastical History, 2. 25, asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So Eusebius, Ecclesiastical History, 2, 25, and Demonstratio Evangelicæ, 3. 116. So Lactantius de mortibus Persecutorum, c. 2 Many of the details are palpably false: whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest. [Alford.] What is certain is, that Peter was not there before the writing of the epistle to the Romans (58 A.D.), otherwise he must have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the second epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the centre of the famous basilica of St. Peter. Ambrose, Ep. 33, Ed. Paris, 1586, p. 1022, relates that St. Peter, not long before his death, being overcome by the solicita tions of his fellow-Christians to save himself, was flying from Rome when he was met by our Lord, and on asking, "Lord, whither goest thou?" received the answer, "I go to be crucified afresh." dom. The church called " Domine quo vadis," on the Appian way, commemorates the legend. It is not unlikely that the On this he returned and joyfully went to martyr. whole tradition is built on the connexion which existed between Paul and Peter. As Paul, "the apostle of the uncireumcision," wrote epistles to Galatin, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Chritians subordinately so; so, vice versa, Peter," the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also secondarily. TO WHOM HE ADDRESSES THIS EPISTLE. pilgrims) of the dispersion" (Greck), clearly marks the Christians of the Jewish dispersion as prominently addressed, -The heading, ch. 1. 1, "to the elect strangers (spiritually but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel; ch. 1. 14; 2. 9, 10; 3. 6; and 4. 3, clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from North East to South and West. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. of Peter's effective sermon on the Pentecost whereon the Spirit descended on the church; these probably brought home Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers to their native land the first tidings of the gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lycaonia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birth-place of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian church. In Phrygia Paul preached both times when visiting Galatia in its neighbourhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian church favourably noticed, Revelation, 2. 7, &c.; that of Sardis the capital and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labours of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labour of Paul again, and subsequently censured for falling from its first love in Revelation, 2 4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and =raising Eutychus to life, and of his subsequently staying for a time with Carpus. Of "Bithynia," no church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia," the Spirit suffered him not. But afterwards we infer from ch. 1. 1, the Spirit did impart the gospel to that country, possibly by Peter's ministry. In government, these several churches, it appears from this epistle (ch. 5, 1, 2, "feed," &c.), were much in the same state as when Paul addressed the Ephesian "elders" at Miletus (Acts, 20. 17, 28, "feed") in very similar language: elders or presbyter-bishops ruled, whilst the apostle exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbours in riotous living, into which however some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (ch. 5. 2, 3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another. HIS OBJECT seems to be, by the prospect of their heavenly portion, and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, pres. byters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (ch. 5. 12). Sec, however, note there, on the oldest reading. Alford rightly argues, that "exhorting and testifying" there, refer to Peter's exhortations throughout the epistle grounded on testimony which he bears to the gospel truth already well known to his readers by the teaching of Paul in those churches. They were already introduced into (so the Greck, ch. 5. 12) this grace of God as their safe standing ground. Cf. 1 Corinthians, 15. 1," I declare unto you the gospel wherein ye stand." Therefore he does not, in this epistle, set forth a complete statement of this gospel doctrine of grace but falls back on it as already known. Cf. ch. 1. 8, 18, "Ye know;" 3, 15; 2 Peter, 3. 1. Not that Peter servilely copies the style and mode of teaching 627 Introduction. 1 PETER. Introduction. of Paul, but as an independent witness in his own style, attests the same truths. We may divide the epistle into (I.) The inscription (ch. 1. 1, 2. (II.) The stirring up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (v. 3-12); bringing forth the fruit of faith, considering the eastly price paid for our redemption from sin (v. 14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (s. 22,-ch. 2. 10); after Christ's example in suffering, maintaining a good conversation in every relation (v. 10,-ch, 3, 14), and a good profession of faith as having in view Christ's once offered sacrifice, and His future coming to judgment (v. 15-ch. 4. 11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1.) in general as Christians, v. 12-19; (2) each in his own sphere, ch. 5. 1-11. The title 'Beloved' marks the separation of the second part from the first, ch. 2 11; and of the third part from the second," eh. 4. 12. [Bengs] (III) The conclusion. TIME AND PLACE OF WRITING-It was plainly before the open and systematic persecution of the later years of Nero had begun. That this epistle was written after Paul's epistles, even those written during his imprisonment at Rome ending in A.D. 63, appears from the acquaintance which Peter in this epistle shows he has with them. Cf. ch. 2. 13, with 1 Timothy, 2 2-4; 2. 18, with Ephesians, 6. 5; 1.2, with Ephes ans, 1 4-7; 1. 3, with Ephesians, 1. 3; 1. 14, with Romans, 12. 2; 2 6-10, with Romans, 9. 32, 33; 2. 13, with Romans, 13. 14; 2 16, with Galatians, 5. 13; 2. 19, with Ephesians, 6. 5; 3. 1, with Ephesians, 5, 22; 3, 9, with Romans, 12, 17; 4. 9, with Philippians, 2. 14, and Romans, 12 13, and Hebrews, 13, 2; 4. 10, with Romans, 12. 6-8; 5. 1, with Romans, 8. 18; 5. 5, with Ephesians, 5. 91; Philippians, 2, 3, 58; 5. 8, with 1 Thessalonians, 5. 6; 5. 14, with 1 Corinthians, 16 20. Moreover, in ch. 5. 13, Mark is mentioned as with Peter in Babylon This must have been after Colossians, 4, 10 (A. D. 61 63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2 Timothy, 4. 11 (A.D. 67 or 69), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, viz, after Paul's martyrdom that Mark joined Peter, and consequently, that this epistle was written. It is not likely that Peter would have intrenched on Paul's field of labour, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircum eision, and the consequent need of some one to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gen. tile churches stood towards the apostles at Jerusalem favours this view. Even the Gentile Christians would naturally look to the spiritual fathers of the church at Jerusalem, the centre whence the gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Pail's guidance. Birks, Hora Evangelica, suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's, Birks prefers dating the epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A D. 63); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. Origen and Eusebius' statement that Peter visited the churches of Asia in person seems very probable. The PLACE of writing was doubtless Babylon on the Euphrates (ch. 5. 13). It is most improbable that in the mile of writing matter-of-fact communications and salutations in a remarkably plain epistle, the symbolical language of prophecy (viz., "Babylon" for Rome) should be used. Josephus, Antiquities 15., 2. 2; 3. 1, states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt, for that Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previ ously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the epistle. Moreover, the order in which the countries are enumerated. from North Eeast to South and West. is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Erypt or Rome. Indeed, Cosmas Iudicopleustes in the sixth century, understood the Babylon mesat to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of the epistle. STYLE. Fervour and practical truth, rather than logical reasoning, are the characteristics of this epistle as they were of its energetic warm-hearted writer. His familiarity with Paul's epistles shown in the language accords with wiat we should expect from the fact of Paul's having "communicated the gospel which he preached among the Genties (as revealed specially to him) to Peter among others "of reputation." Individualities occur, such as baptism, the answer of a good conscience toward God" (ch. 3. 21); "consciousness of God” (Greek) ch. 2. 19, as a motive for enduring saf ferings; "living hope" (ch. 1. 3); "an inheritance incorruptible, undefiled. and that fadeth not away" (ch. 1. 4); “ kim đố charity" (ch. 5. 14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this epistle (ch. 1. 8), so much so that Wee entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners' here. Chastened fervour, deep humility, and ardent love appear, just as we should expect from one *** had been so graciously restored after his grievous fall. "Being converted" he truly does strengthen his brethres His fervour shows itself in often repeating the same thought in similar words. In some passages he shows familiarity with the epistle of James, the apostle of especial weight with the Jews legalizing party, whose inspiration he thus confirms (ef. ch. 1. 6, 7, with James, 1. 2, 3; 1. 24, with James, 1. let å i with James, 1. 21; 4. 8, with James, 5. 20, both quoting Proverbs, 10. 12; 5. 5, with James, 4. 6, both quoting Proverts, & de In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to estrei Impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresht # thoughts of others." [Steiger.] The diction of this epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark f genuineness (cf. ch. 2. 7, with Acts. 4. 11; 1. 12, with Acts, 5. 32; 2. 24, with Acts, 5. 30; 10. 39; 5. 1, with Acts, 2. 22, 1. 15, 1. 10, with Acts, 3. 18; 10. 43; 1. 21, with Acts, 3, 15; 10, 40; 4. 5, with Acts, 10, 42; 2 24, with Acts, 3. 19, 261 There is, too, a recurrence to the language of the Lori at the last interview after His resurrection, recorded in John. £. Thanksgiving for the Hope PETER, I. Cf. "the Shepherd. . of... souls," ch. 2. 25; "Feed the flock of God," "the chief Shepherd," ch 5. 2, 4, with John, 21. 15-17: to which we are Elected. Feed my sheep... lambs;" also "Whom...ye love," ch. 1. 8; 2 7, with John, 21. 15-17: "Lovest thou me?' and 2 Peter, 1. 14, with John, 21. 18, 19. Wiesinger well says, "He who in loving impatience cast himself into the sea to meet the Lord. is also the man who most earnestly testifies to the hope of his return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them: he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ: as a rock of the church he grounds his readers against the storm of present tribulation on the true Rock of ages." CHAPTER. I. Ver. 1-25. ADDRESS TO THE ELECTED OF THE GOD- three are introduced in their respective functions in the Parthians, whose capital was Babylon, where he Mesopotamia and Judea," i.e., the Jews now subject to laboured in person; Pontus, Asia, Phrygia, Bithynia," the Asiatic dis"dwellers in Cappadocia, by letter. 2. foreknowledge-foreordaining love (v. 20) persion derived from Babylon, whom he ministers to inseparable from God's foreknowledge, the origin from which, and pattern according to which election takes place. Acts, 2. 23, and Romans, 11. 2, prove "fore"He who preaches otherwise than as a messenger of ledge is not the perception of any ground of action an apostle of Jesus Christ-knowledge" to be forcordination. Christ, is not to be heardi: if he preach as such, then out of himself; still, in it liberty is comprehended, God's foreknowit is all one as if thou didst hear Christ speaking in thy and all absolute constraint debarred. [ANSELM in presence." [LUTBER.] to the strangers scattered-lit., STEIGER.] For so the Son of God was "foreknown" sojourners of the dispersion:" only in John, 7. 35 and (so the Greek for "foreordained," v. 20) to be the sacriJames, 1. 1, in New Testament, and LXX., Psalm 147. 2, ficial Lamb, not against, or without His will, but His "the outcasts of Israel:" the designation peculiarly will rested in the will of the Father: this includes given to the Jews in their dispersed state throughout self-conscious action; nay, even cheerful acquiescence. the world ever since the Babylonian captivity. These The Hebrew and Greek "know" include approval and he, as the apostle of the circumcision, primarily ad- acknowledging as one's own. The Hebrew,marks the dresses, but not in the limited temporal sense only: he oneness of loving and choosing, by having one word for regards their temporal condition as a shadow of their both, Bachar (LXX., Greek, hairetizo). Peter descends spiritual calling to be strangers and pilgrims on earth, from the eternal "election" of God through the new looking for the heavenly Jerusalem as their home. So birth, to the believer's the Gentile Christians, as the spiritual Israel, are in- this he might again raise them through the consideracluded secondarily, as having the same high calling. tion of their new birth to a "living hope" of the "sanctification," that from He ch. 1. 14; 2. 10; 4. 3) plainly refers to Christian Gen-heavenly "inheritance." (HEIDEGGER.] The Divine tiles (cf. v. 17; ch. 2. 11). Christians, if they rightly consider their calling, must never settle themselves here, but feel themselves travellers. dispersion diffused through the nations the knowledge As the Jews in their of the one God, preparatory to Christ's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Christ, preparatory to His second advent. "The children of God scattered abroad" constitute one whole in Christ, who "gathers them together in one," now partially and in Spirit, Spirit, to obey the gospel, to trust in Christ. [BULThis is the true sanctification of the bereafter perfectly and visibly. order, comes before "strangers:" elect, in relation to the saint as consecrated to God. The execution of "Elect," in the Greek LINGER.] sanctification-the Spirit's setting apart of heaven, strangers, in relation to the earth. The elec- God's choice (Galatians, 1.4). God the Father gives us tion here is that of individuals to eternal life by the salvation by gratuitous election: the Son earns it by sovereign grace of God, as the sequel shows. "While His blood-shedding: the Holy Spirit applies the merits each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to Cf. Numbers, 6. 24-26, the Old Testament triple blessof the Son to the soul by the gospel word. [CALVIN.] be too inquisitive [John, 21. 21, 22]: Peter numbers ing. them among the elect, as they carried the appearance of God as respects us, the obedience which consists in unto obedience-the result or end aimed at by having been regenerated." [CALVIN.] He calls the faith, and that which flows from faith: "obeying the whole church by the designation strictly belonging truth through the Spirit only to the better portion of them. [CALVIN.] The election to hearing, and that to eternal life, are dis- faith. sprinkling, &c.-not in justification through "obedience to the faith," and obedience the fruit of (v. 22). Romans, 1. 5, tinct. Realization of our election is a strong motive the atonement once for all, which is expressed in the to holiness. The minister invites all, yet does not hide previous clauses, but (as the order proves) the daily the truth that in none but the elect will the preaching being sprinkled by Christ's blood, and so cleansed effect eternal blessing. As the chief fruit of exhorta- from all sin, which is the privilege of one already tions, and even of threatenings, redounds to "the justified and "walking in the light." Grace- the source elect:" therefore, at the outset, Peter addresses them. of "peace." be multiplied-still further than already. STEIGER translates, To "the elect pilgrims who form Daniel, 4, 1, "Ye have now peace and grace, but still the dispersion in Pontus," &c. The order of the pro- not in perfection; therefore, ye must go on increasing vinces is that in which they would be viewed by one until the old Adam be dead." [LUTHER.] 3. He bewriting from the East from Babylon (ch. 5. 13); from gins, like Paul, in opening his epistles with giving North East southwards to Galatia, South East to Cap- thanks to God for the greatness of the salvation: herein padocia, then Asia, and back to Bithynia, West of he looks forward (1.) into the future (v. 3-9); (2.) backPontus. Contrast the order, Acts, 2. 9. He now was ward into the past (v. 10-12). [ALFORD.] Blessed ministering to those same peoples as he preached to on-A distinct Greek word (eulogetos, "Blessed BE") is Pentecost: "Parthians, Medes, Elamites, dwellers in used of God, from that used of man (eulogemenos, 520 The Believer's 1 PETER, L that objection, Of what use is it that salvation is "reserved' for us in heaven, as in a calm secure haven, when we are tossed in the world as on a troubled sea in the midst of a thousand wrecks? [CALVIN.] As the in Hope and Inheritan "Blessed 15"). Father-This whole epistle accords with ward splendour of the lovelest of earthly things, the Lord's prayer: "Father." ch. 1. 3, 14, 17, 23; 2; dooms them soon to rottenress and decay. undefid "Our," ch.1. 4, end;" In heaven," ch. 1. 4; Hallowed -not stained as earthly goods by sin, either in the sc be thy name, ch. 1. 15, 16; 3. 15; “Thy kingdom come," quiring, or in the using of them; unsusceptible of any ch. 2. 9: "Thy will be done," ch. 2. 15; 3. 17; 4. 2, 19; stain. "The rich man is either a dishonest man him**daily bread," ch. 5. 7; "forgiveness of sins," ch. 4. seif, or the heir of a dishonest man." (JEROME] 8. 1; temptation," ch. 4. 12: "deliverance," ch 4. 18 Even Israel's inheritance was defiled by the people's [BENGEL]: cf. ch. 3. 7 and 4. 7 for allusions to prayer. sins. Defilement intrudes even on our holy things now, Barak, Hebrew "bless," is lit. to kneel. God, as the whereas God's service ought to be undefilesi. original source of blessing, must be blessed through fadeth not away-Contrast v. 24. Even the most deliall fiis works. abundant Greek, "much," "full." cate part of the heavenly inheritance, its bloom, conThat God's mercy" should reach us, guilty and tinues unfading. "In substance incorruptible; in enemies, proves its fulness. "Mercy" met our misery; purity undefiled; in beauty unfading." (ALFORD! "grace," our guilt. begotten us again-of the Spirit by | reserved-kept up Colossians, 1. 5, laid up for you in the word (v. 23); whereas we were children of wrath heaven, 2 Timothy, 4. 8; Greek Perfect, expressing a naturally, and dead in sins, unto-so that we have. fzed and abiding state. "which has been and is reserv lively-Greek, "living." It has life in itself, gives life, ed." The inheritance is in security, beyond risk, out and looks for life as its object. [DE WETTE.] Living of the reach of Satan, though we for whom it is reserved is a favourite expression of St. Peter (v. 23; ch. 2. 4, 5). are still in the midst of dangers. Still, if we be beHe delights in contemplating life overcoming death lievers, we too, as well as the inheritance, are "kept" in the believer. Faith and love follow hope (v. 8,21,22.) (the same Greek, John, 17. 12) by Jesus safely (r. 3), in "Unto a lively hope" is further explained by "* To) heaven-Greek, "in the heavens," where it can neither an inheritance incorruptible...fadeth not away," and be destroyed nor plundered. It does not follow thai, "(unto, salvation. ready to be revealed in the last because it is now laid up in heaven, it shall not heretime." I prefer with BENGEL and STEIGER to join as after be on earth also. for you-It is secure not only in in Greek, "Unto a hope living (possessing life and itself from all misfortune, but also from all alienation, vitality) through the resurrection of Jesus Christ." so that no other can receive it in your stead. He bal Faith, the subjective means of the spiritual resur- said Us (v. 3), he now turns his address direct to the rection of the soul, is wrought by the same power elect, in order to encourage and exhort them. 5. kept whereby Christ was raised from the dead. Baptism is-Greek, "who are being guarded." He answers the an objective means (ch. 3. 21. Its moral fruit is a new life. The connexion of our sonship with the resurrection appears also in Luke, 20, 36; Acts, 13. 33. Christ's resurrection is the cause of ours. (1.) as an efficient cause (1 Corinthians, 15, 22; (2) as an ex-heritance is "kept" (". 4) safely for the far distant emplary cause, all the saints being about to rise after the similitude of His resurrection. Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Matthew, 19. 28," The regeneration, when the Son of man shall sit in the throne of His glory:" the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life. [BISHOP PEARSON.] The four causes of our salvation are, (1.) the primary cause, God's mercy; (2) the proximate cause, Christ's death and resurrection; (3.) the formal cause, our regeneration; (4.) the final cause, our eternal bliss. As John is the disciple of love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ: an undesigned coin-"In" marks that the cause is inherent in the means, cidence between the history and the epistle, and so a working organically through them with living proof of genuineness. Christ's resurrection was the fluence, so that the means, in so far as the cause works occasion of his own restoration by Christ after his fall, organically through them, exist also in the cause. The 4. To an inheritance-the object of our "hope" (v. 3), power of God which guards the believer is no external which is therefore not a dead, but a "living" hope. force working upon him from without with mechanical The inheritance is the believer's aiready by title, be- necessity, but the spiritual power of God in which he ing actually assigned to him; the entrance on its pos- lives, and with whose Spirit he is clothed. It comes session is future, and hoped for as a certainty. Being down on, and then dwells in him, even as he is in "begotten again" as a "son," he is an heir," as [STEIGER.] Let none flatter himself he is being guardearthly fathers beget children who shall inherit their ed by the power of God unto salvation, if he be noi goods. The inheritance is "salvation" (v. 5, 9); "the walking by faith. Neither speculative knowledge and grace to be brought at the revelation of Christ" (v. 13); reason, nor works of seeming charity will avail "a crown of glory that fadeth not away." incorruptible severed from faith. It is through faith that salvatio -not having within the germs of death. Negations is both received and kept. unto salvation-the final of the imperfections which meet us on every side here end of the new birth. "Salvation," not merely are the chief means of conveying to our minds a con-complished for us in title by Christ, and made over te ception of the heavenly things which have not entered into the heart of man," and which we have not faculties now capable of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep-seated corruption which, lurking under the out "heirs," so mast they be "guarded" in their persons so as to be sure of reaching it. Neither shall it be wanting to them, nor they to it. "We are guarded in the world as our inheritance is kept in heaven." This defines the "you" of v. 4. The inheritance, remember, belongs only to those who "endure unto the end," being "guarded "by, or IN "the power of God, through faith." Contrast Luke, 8. 13. God Himself is our scie guarding power. “It is His power which saves us from our enemies. It is His long-suffering which saTE us from ourselves." [BENGEL] Jude, 1, preserved in Christ Jesus;" Philippians, 1. 6; 4. 7, "keep." Grath, "guard," as here. This guarding is effected, on the part of God, by His "power," the efficient canse; ca the part of man, "through faith," the effective means, by-Greek, "IN." The believer lives spiritually is God and in virtue of His power, and God lives in him. us on our believing, but actually manifested, and finally completed. ready to be revealed-When Christ shall be revealed, it shall be revealed. The prepara tions for it are being made now, and began wha Christ came: "All things are now ready:" the salvation is already accomplished, and only waits the |