1 Peter 1:1-2 Analysis:—Title and salutation of comfort 1Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. 2Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. AND 1 Peter 1:1.—On the meaning of Peter, see notes on Matthew 16:18. Apostle, a messenger of Jesus Christ, speaking and acting in his Master’s name. The qualifications necessary to the apostolic vocation may be learned from the speech of Peter at the election of an apostle. Acts 1:21-22. They had to be the constant attendants of Christ during the whole of His ministerial career, as He said to the twelve: “Ye have been with me from the beginning,” John 15:27; cf. Luke 24:18, in particular, witnesses of His resurrection and ascension, Acts 2:33; Acts 3:15; Acts 5:32; Acts 10:41. They had to testify of the great facts of salvation and to found Churches, to teach and to preach, to exhort and warn, to threaten and rebuke, to intercede and to oversee, and to carry the message of the cross to Jews and Gentiles, Acts 10:39; Acts 4:19; 2 Corinthians 5:20; Philippians 1:7; Philippians 1:17; Colossians 2:8. To this end they had been especially called and chosen, separated and sent forth by the Lord Himself and endowed with extraordinary gifts by the Spirit, Acts 13:10-11; Acts 5:5; Acts 5:11; Acts 2:4; Mark 16:17-18; 1 Corinthians 5:5; John 20:22. Elect, in Peter’s sense of the word, are such as are incorporated in the chosen generation (1 Peter 2:9) and belong to the purified people of God, to the children of Abraham who have become believers in Jesus. The final cause of this election is free grace, its end salvation, and its condition penitent faith. Acts 3:19; Acts 2:38; Acts 2:21; 1 Peter 1:4; 1 Peter 5:10. The word is used in a different sense in Matthew 22:14; Ephesians 1:4; Acts 9:15. Strangers, παρεπιδήμοι denotes persons, residing with others for a short time in a strange place, not citizens, but denizens, cf. Genesis 47:9; Leviticus 25:23; Hebrews 11:13. Weiss would take it figuratively of the pilgrim-state of Christians on account of the next word, cf. 1 Peter 1:17; 1 Peter 2:11; but the explanation “to the elect denizens of the dispersion” is more simple. Such a compression of literal and figurative definitions so nearly related in Sound, would hardly be intelligible with out some further definition. Jdt 5:20; 2Ma 1:27. Dispersion (διασπορά) was the current phrase used to designate Jews living in Gentile lands, i. e. residing out of Palestine. cf. John 7:35; James 1:1. This shows plainly who were the readers of the epistle: they were believing Jews, here and there joined by a few Gentile converts. This was the field confided to the care of Peter, Galatians 2:7, while the sphere of Paul’s labours lay among the Gentiles. Origen, Jerome and Epiphanius, testify that Peter was mainly engaged in preaching the Gospel to the Jews in the countries here specified. Such is the opinion of many among the more ancient commentators, e. g. Eusebius, Didymus, �cumenius, who are followed by Grotius, Calvin and others: (vide Introduction). Pontus, the extreme north-eastern province of Asia Minor, so called from the Black Sea, on which it borders towards the North; it was there that Aquila, a companion of Paul probably founded a Christian Church. Acts 18:2. Galatia, westward of Pontus, derives its name from the Gauls, a Celtic tribe, which had left its seat on the left bank of the Rhine for Thrace and Greece and had afterwards gone as far as Asia Minor. Paul planted Christianity there. Acts 16:6. Cappadocia lies South of Pontus; Jews of Cappadocia were present at the first Christian Pentecost and heard the declaration of the great works of God. Asia describes the province, which under the Romans comprised the maritime districts of Mysia, Lydia and Caria with the interior Phrygia. Bythinia is the extreme north-western district of Asia Minor. 1 Peter 1:2—According to the foreknowledge of God, should be connected with elect: it denotes not mere prescience and precognition, the object of which is indeed not mentioned, but both real distinction and foredecreeing. So 1 Peter 1:20; Acts 2:23. God knew such as are His from before the foundation of the world and ordained them unto salvation, cf. John 10:14; Acts 4:28; Romans 8:29; [“πρόγνωσις hic non prζscientiam, sed antecedens decretum significat ut et Acts 2:23 : idem sensus qui, Ephesians 1:4.”—Grotius.—M.] In sanctification of the Spirit.—This relates, as well as the other parts of this verse, to election. The order, by which alone the Divine decree can effect its end in us, is this, that we are sanctified by the Spirit of God. So Paul in 2 Thessalonians 2:13 : “God hath chosen you to salvation through [ἐνἁγιασμῷπνεύματος.—M.] sanctification of the Spirit.” This expression comprises all the gracious influences of the Holy Ghost, from His first gentle knockings to the sealing of grace. The reference of the work of our salvation to the Holy Trinity, which is unmistakably implied in this verse, excludes the application of πνεῦμα to the spirit of man. [In Sanctification—Jesus Christ.—“Il vous a sιparιs effectivement d’avec eux, non pas en vous sanctifiant comme il fit le peuple d’ Israλl au dιsert, d’une sanctification externe et corporelle seulement, lorsqu ‘il le fit arroser du sang de la victime, qui ratefia par sa mort l’alliance de la loy; mais en vous consacrant d’une sanctification intιrieure et spirituelle lorsque par la vertu de sa vocation il vous a amenιs a l’obιisance de son Evangile et a recevoir l’aspersion du sang de Jesus Christ ιpandu pour l’ιtablissement de l’alliance de grace en rιmission des pκchιs.”—Amyraut.—M.] Obedience, in the sense of Peter, includes the two ideas, to believe revealed truth and to perform the duties which it imposes on us. Obedience of the Divine commandments presupposes faith in their obligatoriness and the justice of God; faith claims obedience as its fruit, just as itself (i. e. faith), according to its inmost nature, is an act of obedience. Peter, according to his Old Testament stand-point, views both conjointly. cf. 1 Peter 2:7-8; 1 Peter 1:14; 1 Peter 1:22; 1 Peter 3:1; 1 Peter 4:17; Acts 3:22-23; Acts 5:32; with Paul the fundamental claims of faith and obedience become separate, Romans 10:5-9, without any misconception of the ethical element of faith, Romans 10:16; Romans 10:21; Romans 11:30; Romans 1:5; Romans 2:8 2 Thessalonians 1:8; 2 Corinthians 10:5. Unto sprinkling of the blood of Jesus Christ,—ῥαντισμός corresponding to the Hebrew verbs ζָ ?ψַ ?χ and πָ ?ζָ ?δ occurs only twice in the N. T., here and Hebrews 12:24. The altar of burnt offering, the altar of incense, the vail of the Most Holy place and the ark of the covenant (Leviticus 1:5; Leviticus 5:9; Leviticus 4:6-7; Leviticus 4:17-18; Leviticus 16:14-19) were sprinkled with blood in token that the holy vessels, which became, as it were, also infected with the poison of sin—(by the uncleanness of those who surrounded them)—stood in need of purification. At the sacrifice of the covenant a two-fold sprinkling took place, viz.: that of the altar with one-half of the blood and that of the people with the other. Exodus 24:6-8; cf. Hebrews 9:18-20. This implied not only that both needed purifying, but also that the altar and the people belonged together, and that the remission of sins might fall to the latter. But the sprinkling of the people did not take place until they had declared themselves ready to comply with all the demands of the Divine Law without any exception whatsoever. Exodus 24:3; Exodus 24:7; nor must the circumstance be overlooked that the sanctification of the unclean people unto communion with the Holy God must have gone before, Exodus 19:10. As in the Old Testament the sprinkling of blood followed upon the sanctified people engaging themselves to implicit obedience, so this passage maintains that the members of the covenant-people of the New Testament are elect unto obedience and unto sprinkling of the blood of Jesus. It is only by the obedience of faith and our firm purpose to subject ourselves to the claims of the Divine Law, that we are made partakers of the atoning virtue of the blood of Jesus. If we stand in God’s covenant of grace with the honest endeavour of doing His will, God is pleased to make us ever anew partakers of the virtue of the blood of Jesus, and to cover therewith all the failings and infirmities which still cleave to our obedience as well as to forgive us the sins which are still mingled with it, provided we repent of them and seek for peace. We do not attempt to determine whether the words of our Lord at the institution of the Holy Supper had an essentially determining influence on the view of Peter, (as Weiss, p. 273, assumes as certain) but its reference to the conclusion of the covenant in the Old Testament is undeniable. [The three persons of the Holy Trinity cφoperate, according to the Apostle, in the work of our salvation.—M.] Grace is here not a Divine attribute, but a gift, as is apparent from its connection with peace, cf. 1 Peter 4:10; 1 Peter 5:10; 1 Peter 3:7; 1 Peter 1:10; 1 Peter 1:13. It is the gift of justification and sanctification, from which flows peace in, and with God and forthwith also peace among men, cf. Romans 1:7; 2 John 1:3; Judges 2. In the last passage as at 2 Peter 1:2, occurs also πληνθυνθείη. The epistle of Nebuchadnezzar written after his deliverance, Dan. 3:31, has in the Greek translation of the LXX. an almost identical introduction. The multiplying relates both to its virtue and to the feeling and taste thereof, cf. Romans 5:5. [Wordsworth remarks: “This salutation of the Apostle from Babylon recalls to the mind the greeting sent forth from the same city to all its provinces, by the two Kings of two successive dynasties,—the Assyrian and the Medo-Persian—under the influence of the prophet Daniel, and other faithful men of the first dispersion. They proclaimed in their royal Epistles the supremacy of the One True God, the God of Israel. ‘Nebuchadnezzar, the King, to all the people, to you peace be multiplied.‘ (εἰρήνηὑμῖνπληθυνθείη, Daniel 4:1). Darius the King wrote to all people, “To you peace be multiplied,” (Daniel 6:25). Daniel and the three children turned the hearts of Nebuchadnezzar and Darius, and moved them to declare the glory of the true God in letters written ‘to all people.’ The apostle St. Peter now carries on the work of the ancient prophets, and writes an epistle from Babylon, by which he builds up the Christian Sion in all ages of the world (of. 2 Peter 1:1-2. and 1 Peter 1:13), and proclaims to all, ‘Peace be multiplied unto you.’—M.] AND ETHICAL1. Peter refers to his apostleship, not with a view to making it a ground of superiority to other teachers, but in order to remind his readers of the great responsibility attaching to, and consequent upon, the disregard of his exhortations and consolations. Because he is the ambassador of Christ, we should hear him as we would Christ Himself, cf. Luke 10:16; 1 Thessalonians 4:8. He calls himself an elder among elders, 1 Peter 5:1.—Wherever no positive proof can be given of an immediate election and calling to and qualification for the apostolate as emanating from our Lord Himself, its claim is unwarranted and untenable.—This is also true where secular authority is allied to the spiritual office (cf. Matthew 20:25-28) and where it is attempted to control the faith and conscience of men (cf. 2 Corinthians 1:24; 1 Corinthians 4:1).—[The claims of Rome are illustrative of the second and third points, those of the Irvingites of the first.—M.] 2. The Apostles were not vicegerents and representatives of Christ, much less the Pope of Rome. 3. The glorious title and state of real Christians, to be called ‘elect’. It is an unspeakable mercy to be selected from the mass of so many thousands of the lost, from the communion of their guilt and punishment, from the power of unbelief, sin and seduction. Distinguish between “elect” and “called.” Calling reveals the decree of election. The end of election in the New Testament differs from that in the Old. 4. The Christian’s real home is heaven; here below we are guests and strangers, as David confesses: “I am both, thy pilgrim, (here below) and thy citizen (above)”, Psalms 39:13. [This is Luther’s version, but it is doubtful whether the antithesis of pilgrim and citizen is warranted by the original Hebrew, ϊּ ?εֹ ?ωָּׁ ?α is rather a denizen than a citizen; the Jews of the dispersion were denizens, not citizens.—M.]. The time of his sorrowful pilgrimage is brief, as contrasted with the eternal glory of his imperishable home. 1 Peter 1:4; 1 Peter 5:10; 1 Peter 2:11. cf. Hebrews 11:13. 5. The call of Divine grace has its proper seasons and hours in nations as well as in individuals. According to Acts 16:6-7, the Spirit forbade Paul and Timothy to preach in proconsular Asia and Bithynia, but soon after the hour of grace struck also for those provinces passed over at the first. On his return from Europe, Paul declared the word of the Lord Jesus to the Jews and Greeks in Asia by the space of two years, Acts 19:10. He or other servants of Christ must have planted a Church in Bithynia. 6. The state of salvation of believers is not the result of some sudden manifestation of the loving will of God, sprung up in the course of time, but the effect of His eternal decree and fore-determination. It is a work participated in by the three persons of the Holy Trinity and redounding to their glory. God the Father elects unto salvation in Christ and prepares salvation; God the Son gives reality to election by His life, suffering and death; God the Holy Ghost appropriates and applies to the souls of penitent sinners the salvation procured by Jesus Christ.—He that places himself under the discipline of the Holy Ghost and suffers himself to form the resolution, “All that the Lord hath said will we do, and be obedient,” as Israel said of old, Exodus 24:7, is mysteriously sprinkled with the blood of Christ, his sins are covered, he is regarded as pure and holy in Christ, and enabled to render priestly service to God and to be found without spot before Him, 1 John 1:7. In the New Testament, spirit and blood appear to be intimately related to each other, John 6:53, etc., Romans 3:24-25; Romans 8:1; 1 John 5:6. 7. Peace is a glorious fruit of grace where it is received into the heart, cf. Romans 1:7. The salutation of peace contains the sum-total of the gospel. Luther says: “Peace is the favour of God which now begins in us but must work more and more and multiply unto death. If a man knows and believes in a gracious God, he has Him; his heart finds peace, and he fears neither the world nor the devil, for he knows that God, who controls all things, is his friend, and will deliver him from death, hell and all calamity; therefore his conscience is full of peace and joy. This is what Peter desires for believers; it is a right Christian salutation, with which all Christians should greet one another.” AND The servants of Christ find consolation and protection in the fact that they are sent of the Lord.—The motto of Israelites indeed: “I am a guest on earth.”—The sublime consolation to belong to God’s elect people;—[to be a member of the Church, ἐκκλησία.—M.]. The reason of our election resides not in man but in the free grace of God.—The unmistakable tokens of election.—Sprinkling with the blood of Christ, the precious treasure of the elect.—The work of grace carried on by the Holy Trinity in the saint’s heart.—The blessed end for which we are called. Starke:—Peter was an Apostle of Jesus Christ, but not the visible vicegerent of Christ on earth.—A true pastor cannot forget those whom he has begotten in Jesus Christ; if he is unable to comfort them orally, he does it by letter.—He who is a stranger in a country needs not on that account be sad; it is enough that he has secured a fair heritage in Christ. The more he perceives this, the less will he be attached to the world and the more will he long for his heavenly fatherland.—In the election of grace the decree of God is not absolute, but it takes place because persevering faith in Jesus Christ is foreseen.—Grace and peace belong together, and must not be confounded with nature and assurance; grace brings peace and peace testifies of grace. None can desire any thing more precious than grace and peace; he that hath them is happy for time and for eternity. Footnotes: 1 Peter 1:1. [The German Version, in stricter conformity to the Greek, “To the elect strangers in the dispersion in.”—M.] Cod. Sin., omits Ἀσίας.—M.] 1 Peter 1:2. [German, “in sanctification through the Spirit.” Greek, “in sanctification of the Spirit.”—M.] 1 Peter 1:2. [German “with.”—M.] 1 Peter 1:3-12 Analysis:—God is praised for the grace of regeneration and for the hope of the heavenly inheritance, founded thereon. Sufferings should augment and intensify the Christian’s joy, for they serve to prove his faith. The Spirit of Christ had directed the inquiries of the prophets to this end of hope, yea, even the angels were desirous of looking into this salvation 3Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hathbegotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5Who are keptby the power of God through faithunto salvation ready to be revealed in the last time.6Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through7 manifold temptations: That thetrial of your faith, being much more precious than of gold that perisheth, though it betried with fire, might be foundunto praise and honour and glory at theappearing of Jesus Christ: 8Whom having notseen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:9Receiving the end of your faith, even the salvation of your souls. 10Of which salvation the prophets have inquired and searched diligently,11 who prophesied of the grace that should come unto you: Searching what,or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. AND 1 Peter 1:3. The praise of the Divine grace in the glorious hope of Christians flows like a deep and wide stream from the full heart of the Apostle 1 Peter 1:3-12. Paul praises in similar language with one long breath of joy the salvation given unto us, Ephesians 1:3-14. We have first the source and cause of our hope, 1 Peter 1:3, then its end and glory, 1 Peter 1:4, then the way we must take which ought not to make us hesitate 1 Peter 1:5-8, and lastly the means designed to encourage and strengthen us, 1 Peter 1:8-12. Blessed be the God—Christ.—God is here blessed, as is frequently the case in the Epistles of Paul, not only as the Father but also as the God of Jesus Christ, 2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; Ephesians 1:3; Ephesians 1:17; Colossians 1:3; cf. John 20:17. An important suggestion concerning the relation of the Logos to the Father. Only in Christ and through him do all find and possess God. The Paternity points to the eternal generation out of the Being of God, Psalms 2:3; and to the intimate relation to the Incarnate Son. Weiss derives this doxological formula from, what may be called, the liturgical usage of the primitive Church, cf. James 1:27; James 3:9. He thinks that said expression is insufficient as proof of the Essential Divinity and Preλxistence of Christ. Cf. on the other hand, Matthew 16:16; John 6:68. Mercy, ἔλεος (ηֶ ?ρֶ ?γ) the compassionating love of God, which condescends to the low estate of the helpless, the weak, the impotent, the wretched and the sinful. It is a manifold mercy, a wonderful riches thereof (Romans 2:4) which appears from the multitude of its gifts of grace, from the depth of our misery, from the extent and diversity of its efforts of deliverance. Begotten again, ἀναγεννήσας etc. cf. John 3:3; Titus 3:5; James 1:18; Colossians 3:1; Ephesians 2:10. He has kindled in us a new spiritual life by Holy Baptism and the influences of the Holy Spirit connected therewith, cf. Ephesians 1:19-20. He has laid the foundation of recreating us into His image. “He has made us other men in a far more essential sense than it was once said to Saul: ‘Thou shalt be turned into another man’ 1 Samuel 10:6.” What is the principal fruit and end of this new generation? A living hope. Its object is not only our future resurrection (Grotius, Bengel, de Wette), but the whole plenitude of the salvation still to be revealed by Jesus Christ, even until the new heavens and the new earth shall appear, 2 Peter 3:13-14; Revelation 21:1. Birth implies life; so it is with the hope of believers, which is the very opposite of the vain, lost and powerless hope of the worldly-minded. It is powerful, and quickens the heart by comforting, strengthening, and encouraging it, by making it joyous and cheerful in God. Its quickening influence enters even into our physical life. ‘Hope is not only the fulfilment of the new life, created in regeneration, but also the innermost kernel of the same.’ Weiss. By the resurrection of Jesus Christ from the dead.—δἰἀναστάσεως, Calvin, Gerhard, Knapp, and Weiss join it to ἀναγενν.; it seems more natural to connect it with the immediately preceding ζῶσαν; so �cumenius, Bengel, Steiger, Lachmann and de Wette. The life of this hope flows from the resurrection of Jesus Christ from the dead. “If Christ had not risen from the dead, we should be without consolation and hope, and all the work and sufferings of Christ would be in vain.” Luther. As surely as He has conquered death and entered upon a heavenly life of joy, so surely will those who are members of the Body, whereof He is Head, follow Him, even as we sing: Does the head forget its members, And not draw them after it? 1 Peter 1:4. To an inheritance, incorruptible and undefiled and that fadeth not away.—Believers are strangers here on earth, but citizens in heaven; they have therefore in heaven a possession and an inheritance which infinitely excels the inheritance of God’s ancient people in the land of Canaan. The heavenly inheritance (cf. Matthew 6:20; Luke 12:33; Luke 10:25; Luke 18:18; Mark 10:17) is (a) incorruptible. It is free alike from the germs of corruption and death, like all things earthly, even those which are seemingly most firm and indestructible, e. g. the precious metals, 1 Peter 1:18; 1 Peter 1:23; cf. 1 John 2:17. “Rust does not corrupt it, decay does not consume it, death does not destroy it.” Besser. It comprehends union to Him, who only has immortality and is called ‘the Eternal’ 1 Timothy 1:17. How could it then be destroyed by any external power? It is (b) undefiled or unblemishable. The earth and the land of Canaan in particular were polluted by fearful bloodshedding and many other horrors. Leviticus 18:27-28; Numbers 35:33-34; Ezekiel 36:17; Jeremiah 2:7. Injustice, selfishness, hatred, envy and cunning cleave to temporal possessions. If gathered by avarice, they are compared to loathsome and thick mire, Habakkuk 2:6. Every human body and every human soul is stained with hateful desires and mostly, also, with outward sin. All earthly joy is mingled with displeasure and sorrow. But the possessions of the life above are pure, clean and unstained, and nothing impure can attach itself to them, (c) ‘It fadeth not away.‘ Here the beauty of earthly nature is rapidly passing away, there reigns perpetual spring; here a hot wind may change the most blooming gardens into a wilderness, cf. 1 Peter 1:24; Isaiah 40:6; there no such alternation of blossoming and fading is found, but every thing remains in the beauty of imperishable bloom and verdure. Weiss sees in the three predicates a striking climax. He says that the first denotes the freedom of the heavenly possession from the germs of destructibility and transitoriness, which are inherent in all earthly things, that the second denies its ability to be polluted by outward sin, and the third even the alternation, which makes the beauty of earthly nature pass away at least temporarily. [Ἄφθαρτοςζternum durens;—Ἀμίαντος purum—cui nihil mali, nihil vitii est admixtum—ut purum gaudium—gaudium cui nihil tristitiζ admiscetur. ‘Ἀμάραντος non marcescens. Morus.—M.] Reserved in heaven, τετηρημένην. While here below in the strange country of our pilgrimage all possessions are insecure, the inheritance above is in the surest custody, for it is in the Almighty hand of God. As it has been designed and prepared for believers from everlasting, so it is perpetually kept; and believers, on the other hand, are kept for it, 1 Peter 1:5, so that they can in no wise lose it, cf. Colossians 1:5; 2 Timothy 4:8; Matthew 25:34; John 10:28. τετηρ. implies both the certainty and present concealment of the heavenly inheritance. The figure is taken from parents who securely guard something for their children, and then surprise them with it. 1 Peter 1:5. Who are kept by the power of God, φρουρεῖν, a military term used of a guard for the protection of a place, or of a strongly garrisoned fortress. Fear not the enemies of your salvation, for you are surrounded by a strong, protecting body-guard, by the power of God and His holy angels, cf. 2 Corinthians 11:32; Philippians 4:7; Son 3:7-8; Zechariah 2:5; 2 Kings 6:16-17. Nothing short of Divine power is needed to protect us from so many strong and subtle enemies, as Peter made experience in his own case. Weiss with Steiger and de Wette explain it of the Holy Ghost. δύναμιςΘεοῦ is certainly used in that sense, Luke 1:35, but πνεῦμαἅγιον goes before. The other passages adduced by them are inconclusive. It seems therefore arbitrary to abandon the relation of the expression to the Omnipotence of God. On what condition do we enjoy that guard? Faith, whose object is not mentioned here in particular, and should be supplied from 1 Peter 1:8. It is the same means by which salvation is first procured, then constantly kept up, viz.: acknowledging Jesus as the Messiah and confidently surrendering to Him, which is not identical with obedience, but the source of it, cf. Acts 3:16; Acts 10:43; Matthew 9:22; Mark 5:34; Luke 7:50. Salvation ready, σωτηρία, ιְ ?ωׁ ?εּ ?ςָ ?δ negatively, deliverance from eternal destruction, and positively, introduction to the salvation prepared by Jesus, translation from the power of Satan, sin and death into the perfect life of liberty, righteousness and truth, Acts 2:40; Acts 4:12; Acts 5:31; Acts 15:11; 1 Peter 1:9; Matthew 16:25; Luke 9:56. The former point is predominant as the latter lies rather in κληρονομία. With Peter σωτηρία appears in most intimate connection with the completion of salvation, 1 Peter 1:9; 1 Peter 4:17-18; Acts 2:21; 1 Peter 2:2. How much he has it at heart is evident from his using the word three times in this section. He thinks of it not as far distant, but as close at hand, as he says in 1 Peter 4:5, “Who shall give account to Him that is ready to judge the quick and the dead,“ cf. 1 Peter 4:7. Sharing the opinion of the other apostles concerning the nearness of Christ’s Advent to judgment, he describes σωτηρία as ready to be revealed (James 5:7-8; Revelation 1:3; Revelation 22:10; Revelation 22:20; Hebrews 10:25; Hebrews 10:37; Judges 18; 1 John 2:18; Romans 13:11-12; 1 Corinthians 15:51; 2 Corinthians 5:2-3; Philippians 4:5; 1 Thessalonians 4:17). “The inheritance to which you are ordained, has been acquired long since and prepared from the beginning of the world, but lies as yet concealed, covered and sealed; but in a short time, it will be opened in a moment and disclosed, so that we may see it.” Luther. To be revealed, ἀποκαλυφθῆναι, denotes salvation fully disclosed, cf. 1 Peter 1:7; 1 Peter 4:13; 1 Peter 5:1. At 1 Peter 1:13 it refers to the announcement of the first advent of Christ, cf. Romans 16:25; and to inward revelation at 1 Corinthians 2:10; Galatians 1:16; Galatians 3:23. In the last time, ἐνκαιρῷἐσκάτῳ, in the completing period of salvation beginning with the return of Christ, this is elsewhere called συντέλειατοῦαἰῶνοςτούτου, Matthew 13:39-40; Matthew 24:3; Matthew 28:20; or ἡἐσχάτηἡμέρα John 11:24; John 12:24; John 12:48. In Hebrew ΰַ ?ηֲ ?ψִ ?ιϊδַ ?ιָּ ?ξִ ?ιν Gen. 69:1; Numbers 24:14; Deuteronomy 4:39; Isaiah 2:2; Micah 4:1; Ezekiel 38:16; Daniel 10:14, where regard is had sometimes more to the beginning, sometimes more to the development of that period The last times of the present system of the world, of the αἰὼνοὖτος are also called ἔσχαταιἡμέραι, 2 Timothy 3:1; Judges 18; 1 Peter 1:20; 2 Peter 3:3, or ἐσχάτηὣρα, 1 John 2:18; they border upon those συντέλεια, but do not coincide with them. Somewhat different appears the usus loquendi of the Ep. to the Hebrews (Hebrews 9:26). But ἐπὶσυντέλειᾳ may be rendered, near to the period of completion, which the author thought immediately impending. 1 Peter 1:6. Wherein ye greatly rejoice.—Ἐνᾦ connect not with καιρός, but with the whole preceding sentence, 1 Peter 1:4-5. The thought of the great possessions reserved for you, justly fills you with exceeding joy. In this do not let yourselves be disconcerted by quickly passing sufferings of probation, which for your proof are necessary to the happiness of all Christians. If need be.—Εἰδέον supposes that the afflictions will not be of uninterrupted continuance and that their duration and measure have been decreed by the wisdom of God, and that they will not be continued one minute longer than is needful for us. Believers also need them in exact adjustment to the degree to which their nature remains as yet uncleansed of the poison of sin. In heaviness through manifold temptations.—Sufferings cause to the outer man pain and grief, Hebrews 12:11, while the inner man can rejoice in them. ποικίλοιςπειρασμοῖς; πειρασμ. relates to afflictions differing in kind, sent or permitted by God as trials or tests of the reality of the Christian’s religious principles, as exercising his patience and developing his desire after heavenly things. Among the peculiar temptations to which believers who had left Judaism were exposed, we may mention the contempt and abuse they met at the hands of their former coreligionists, the temporal losses to which they had to submit and the efforts of false teachers to induce them to deny the truth and to effect a mixture of Judaism and Christianity. Cf. Hebrews 10:32; James 1:2; Acts 8:1; Acts 15:1; Acts 14:22; 1 Thessalonians 3:2 etc.; 2 Corinthians 11:23. 1 Peter 1:7. That the trial of your faith.—End of the temptations 1 Peter 1:7 : The splendour and preciousness of faith is to shine with a brilliancy inversely proportioned to their darkness [i. e. of the temptations, M.] Faith must be tested by temptations which are consequently unable to mar the joy of our hope in Christ. Τὸδοκίμιοντῆςπίστεως. δοκίμιον signifies proof-stone, proof, tried integrity. Here it can only be taken in the last sense. The proof of faith=faith abiding the proof or test, or faith verified by trial, cf. James 1:3. In the Old Testament, the proof or trial of faith is frequently compared to the trial of gold by the process of smelting or refining by fire, Job 23:10; Psalms 46:10; Jeremiah 9:7; Zechariah 13:9; Malachi 3:2. Gold is the most precious metal, but faith is even more precious; as gold is tried, proved and refined by fire, so faith must be proved and refined by the fire of temptations. As the heat of fire separates dross from gold, so all alloy must be separated from faith, all self-reliance on our own wisdom or strength, all dependence on the help of the creature,—ἀπολλυμ. Think of consumitur annulus usu. [Ignatius, a successor of Peter at Antioch, calls his chains “spiritual pearls.” Cyprian, speaking of the dress of virgins, says, that when Christian women suffer martyrdom with faith and courage, then their sufferings are like pretiosa monilia, costly bracelets. See Wordsworth in loco, who notices the following passage from Hermas, Pastor i. 4, p. 440, ed. Dressel: “Aurea pars vos estis; sicut enim per ignem aurum probatur, et utile fit, sic et vos probamini; qui igitur permanserint et probati fuerint, ab eis purgabuntur; et sicut aurum emendatur et remittit sordem suam, sic et vos abjicietis omnem tristitiam (ὀλίγονλυπηθέντες) et emendabimini instructuram turris.—M.”] εὑρεθῇ already now, since often the enemies of truth are constrained to acknowledge such fidelity of faith, innocence and patience, but more in the last days and in the great day of Christ. Matthew 25:23; 2 Timothy 4:8; Hebrews 12:11; James 1:12; Revelation 2:8-10. Unto praise and honour—Jesus Christ.—Εἰςἕπαινονκ. τ. λ. The reward of grace which the elect shall receive at the return of Christ consists of (a) the praise of their fidelity of faith, cf. Matthew 25:21; 1 Corinthians 4:5; Romans 2:7; Romans 2:10; 2 Thessalonians 1:5; (b) the honour which Christ promises to His faithful servants and shows to them, in fact, by the honourable position to which He promotes them, John 12:26; cf. 1 Samuel 2:30; Revelation 22:4; Revelation 3:21; (c) of the glory, which the father has given to Christ, 1 Peter 1:11; 1 Peter 1:21; Acts 3:13; and which He will communicate to all that are His, 1 Peter 4:13; 1 Peter 5:1; 1 Peter 4:14. τιμή and δόξα occur often conjointly in Paul’s writings, 1 Timothy 1:17; Romans 2:7; Romans 2:10; Hebrews 2:7; Hebrews 2:9. The future glory affecting alike the soul and the body (cf. 1 Corinthians 15:43—49; Philippians 3:21,) appears as the end of the whole work of redemption, (Romans 9:23; 2 Corinthians 3:18; 1 Corinthians 2:7), and therefore as the main object of Christian hope, Romans 5:2; Colossians 1:27. The effulgency of God will hereafter shine out of all believers, because they hold the most intimate communion with the glorified Jesus. The completion of the elect shall also redound to the praise, honour and glory of God Himself, cf. Revelation 4:11; Revelation 5:12-13. The object is probably not mentioned designedly.—Ἐνἀποκαλ. vide 1 Peter 1:5. 1 Peter 1:8. Whom having not seen—full of glory.—For the confirmation of their hope the Apostle after having mentioned the name of Jesus, continues in allusion to John 20:29 : whom although you have not known by face, yet you love. The relation you sustain to Him is that of the heart. The simplest construction of εἰςὅν is to connect it with ἀγαλλ., in expectation of whom, and because of whom you greatly rejoice. The present and the future are intertwined. χαρᾷδεδοξασμένῃ in contrast with the idle and vain joy of the world, denotes a joy from which are separated all impure and obscuring elements, which according to the explanation of Steinmeyer and Weiss, contains glory in the germ, by which the future glory irradiates already the earthly life of Christians, and which anticipates, as it were, the future glory. Roos: “Joy clothed in glory.” 1 Peter 1:9. Receiving the end of your faith, κομιζόμενοι. Living hope regards the future as the present. The word is used of competitors in the games, who, upon proving victorious, carry off presents or prizes.—τὸτέλος, the end to which competitors in the Christian race aspire, cf. 1 Corinthians 9:24 etc.; 2 Timothy 4:7-8; Hebrews 12:1.—The salvation of the soul is the end of faith and the reward of grace, given to the Christian at the completion of the contest, cf. Acts 15:11; 1 Peter 1:5. 1 Peter 1:10. Of which Salvation—grace that should come unto you.—Connection: This salvation increases in importance and precious-ness, if we consider that the prophets did with the utmost eagerness inquire into the means and time of salvation, and that even the happy angels desired to have an insight of this mystery. How happy are we to whom is revealed, what was concealed from them! ἐκζητεῖν, to make most diligent and zealous inquiry into a thing and to regard it from every point of view. ἐξερευνᾷν=λָּ ?ψָ ?δ,ηָ ?χַ ?ψ, used of miners engaged in digging for precious metals in the bowels of the earth. They have searched with a diligence like that displayed in the mining of gold and silver, cf. Job 28:15-19; Proverbs 3:14-18. περὶτῆςεἰςὑμᾶςχάριτος. They did prophesy of the saving grace, which by the life, the sufferings and the death of Christ has risen upon a sinful world (the whole world of sinners). This grace is no longer represented to you by various types, but has become real. Cf. John 1:17. 1 Peter 1:11. What, or what manner of time—glory that should follow.—Εἰςτίναἢποῖονκαιρόν. Their inquiries were not only of a general character, how many years would have to elapse to the advent of the Messiah, but had also particular reference to the peculiar condition and characteristics of that time and to the relations of the Jewish people to foreign powers. τὸἐναὐτο͂ςπν. Χριστοῦ. The explanation, ‘the spirit testifying of Christ,’ which is even found in Bengel, is inadmissible on grammatical grounds. Perhaps it may be conceived as follows: The same Spirit of God, the Messianic Spirit, who in the course of time operated in the person of Christ, revealed himself in the prophets; sic Schmid II., de Wette, Weiss. But more simple and natural appears the ancient interpretation, that it was the spirit belonging to the preλxisting Messiah from eternity, and which He was consequently able to impart to the prophets. Thus the preλxisting Messiah is mentioned at 1 Corinthians 10:4; 1 Corinthians 10:9. Weiss quotes Barnabas (Ephesians 5 Hefele patres apost. Opp. ed. 3, 1847,): prophetζ ab ipso habentes donum prophetarunt, and Calvin: veteres prophetias a Christo ipso dictatas, cf. 5:20; John 12:41; Colossians 1:17.—τὰεἰςΧριστὸνπαθήμ. Sufferings in store for, waiting for Christ.—τὰςμετὰταῦταδόξας, sufferings and glory are thus connected, Luke 24:26; cf. Matthew 16:21. It is a treasure of glories, of which Christ has taken possession and which will be fully revealed at the marriage of the Lamb, Revelation 19:7. 1 Peter 1:12. Unto whom—look into. Ἀποκαλ. relates to the communication of things new, and previously unknown, cf. Matthew 10:26; Romans 1:18; 1 Corinthians 3:13. ὁτι—αὐτὰ. sc. παθημ. κ. δοξ. should be treated as a parenthesis in answer to the question, Why were those things revealed to them, seeing they were not permitted to realize their fulfilment? It was not done for their sake, but for ours; they were thereby to minister unto us.—εὐαγγελισαμένωνὑμᾶς, who have evangelized you, brought you the glad tidings. From this it may be inferred that others besides Peter had first preached the Gospel to those Christians, at all events that he was not their only teacher.—ἀποσταλέντιἀπ̓οὐραν. cf. Luke 24:49; Acts 2:2, etc.; Galatians 4:6; John 15:26. While in the Old Testament we frequently meet with the expression that the Spirit fell on the prophets, Ezekiel 8:1; Ezekiel 11:5; denoting the suddenness, the passing and overpowering nature of His influence, He is in the New Testament said to be sent.—παρακύψαι properly to stand by and stoop down, in order to examine something very closely, to look at something with the countenance bent down. The salvation, revealed by Jesus Christ, contains a wealth of thoughts and ideas that is unfathomable even to the angels, cf. James 1:25; Ephesians 3:10. Their looking into has already begun and is still continuing. This is indicated by the Aorist. [Wordsworth: This high and holy mystery which represents the angels themselves bending over the Word of God enshrined in the Ark of the Church, was symbolized by the figures of the Cherubimof Glory spreading their wings, and bending their faces, and shadowing the Mercy-seat, in the Holy of Holies, upon the Ark, in which were kept the Tables of the Law written by God (Exodus 25:18-22; Hebrews 9:4-5); and by the side of which was the Pentateuch. Deuteronomy 31:24-26.—M.] AND ETHICAL(1). The circumstance that the first person in the Godhead is described as the God and Father of Jesus Christ, points indisputably to a certain dependence of the Being of Christ on the Father, not only with respect to the humanity of our Lord, but, also, with respect to His Divine nature. Thus Christ called the Father His God, even after His resurrection, John 20:17; Revelation 3:12; Revelation 2:7. With this agree the expressions of the Apostles, Ephesians 1:17; Romans 15:6; 2 Corinthians 11:31; Colossians 1:3. Where the three supreme names are mentioned together, the Father only is called God by emphasis, 1 Peter 1:1-2; 2 Corinthians 13:13; 1 Corinthians 12:4-6; 1 Corinthians 3:23; 1 Corinthians 11:3; Revelation 1:4-6. Nevertheless, the Scriptures teach us firmly to maintain the true Divinity of Christ, although, the quo modo Of such simultaneous equality and dependence of Being transcends our powers of comprehension. The filial relation among men affords, however, an analogy. [Cf. the following section of the Athanasian Creed:—“Sed necessarium est ad ζternam Salutem, ut Incarnationem quoque Domini nostri Jesu Christi fideliter credat. Est ergo Fides recta, ut credamus et confiteamur, quia Dominus noster Jesus Christus, Dei Filius, Deus pariter et Homo est. Deus est ex Substantia Patris ante sζcula genitus: Homo ex Substantia Matris in sζcula natus. Perfectus Deus, perfectus Homo ex anima rationali et humana carne subsistens. Ζqualis Patri secundum Divinitatem: Minor Patre secundum Humanitatem. Qui licet Deus sit et Homo, non duo tamen, sed unus est Christus. Unus autem, non conversione Divinitatis in Carnem, sed adsumtione Humanitatis in Deum. Unus omnino, non confusione Substantiζ, sed unitate Personζ. Nam sicut Anima rationalis et Caro unus est Homo; ita Deus et Homo unus est Christus.” Fides Catholica 1:27–35.—M.] (2). As corporeal life presupposes birth, so does spiritual life, John 3:3, and just as man is unable to beget and bring forth himself into physical and earthly life, so his spiritual generation and new-birth are equally independent of himself. (3). As there are two men in every true Christian, a new man and an old one, so heaviness in manifold temptation and rejoicing may readily co-exist, 1 Peter 1:6. (4). Our Lord’s return has been one of the fundamental articles of the faith of universal Christendom in every age of the Church’s history. To hide this important doctrine under a bushel, is at once a defect of teaching and in opposition to the mind of Christ and His apostles, 1 Peter 1:7. It is to be noticed that the return of Christ shall be preceded, not only by several ages, but also, by several ends of ages, with typical final judgments, as St. Paul speaks of τέλητῶναἰώνων. The flood, the dispersion of the ten tribes, the judgment on Judah, but especially the destruction of Jerusalem and the conquest of Palestine, were in a certain sense such final judgments, cf. 1 Corinthians 10:11. (5). 1 Peter 1:10-12, afford us an insight into the mode of prophetic inspiration, and into the relation of the Divine influence and the free mental activity of the prophets. They met, as it were, the Spirit of God with their earnest longings for salvation; the Spirit communicated to them the main burden of prophecy; while the time and details of the beginning of salvation were left to their researches and inquiries. They made a free appropriation of what the Spirit had disclosed to them, and sought to apply it to time and circumstances. [The Scripture facts on the subject of inspiration are as follows: the subjects of inspiration were permitted to make diligent and faithful research (Luke 1:1-4), to clothe the same thought in different language (cf. Matthew 26:26-27; Luke 22:19-20; 1 Corinthians 11:24-25; also Matthew 3:17; Mark 1:11; Luke 3:22), give distinctive colouring to their accounts; according to the circumstances that grouped round their individuality (compare the character and early associations of the four Evangelists, as well as the scope of each Gospel, compare, also, the style of Ezekiel and Isaiah, of John and Paul), to cite other inspired authorities (Psalms 108 and Psalms 57:7-11; Psalms 60:5-12, etc.), to use uninspired documents (Joshua 10:13; Numbers 21:14; Jude 9.14, 15), they sometimes were uncertain of the precise meaning and application of their message (1 Peter 1:10-12; Daniel 12:8, etc.) and their message was delivered in language approved by the Divine Spirit (1 Peter 1:10-11; Daniel 12:8; 2 Timothy 3:16; Hebrews 1:1; 1 Corinthians 2:12-13), see Angus’s Bible Handbook, §§ 146–150, for a brief account of Inspiration. “Inspiration is such an immediate and complete discovery by the Holy Spirit, to the minds of the sacred writers, of those things which could not have otherwise been known, and such an effectual superintendence as to those matters which they might have been informed of by other means—as entirely preserved them from error in every particular, which could in the least affect any of the doctrines or precepts contained in their books.” Scott’s Essays.—M.] (6). Since, according to 1 Peter 1:11, the Spirit of Christ wrought in the prophets, the prophetical writings must possess an authority not inferior to the testimony of Christ in the New Testament. Both Testaments contain one and the same principle of revelation, one kernel and centre; but while the Old Testament is only the threshold and fore-testimony of the New Testament, the New Testament is the end and fulfilment of the Old. AND Christianity is essentially a life of hope—it is founded on living hope. The eye of faith looks out for the glorious revelation of Jesus Christ from heaven, for the first resurrection, for the heavenly city of peace (Jerusalem), for the precious inheritance, for the new heaven and the new earth.—He that has become conscious of his sinfulness and manifold bondage and has fixed his eye on the heavenly treasure, must needs celebrate the praises of God.—Without regeneration there is no partaking ‘of the heavenly inheritance.—Nothing short of Divine power is sufficient to keep us unto salvation.—The hope of faith is the root out of which grows the fruit of a spiritual joy, serene and triumphant over pain.—When the Christian contemplates the glorious fruit and its consequences, he can rejoice at what most deeply pains the children of this world. The mystery of afflictions and temptations in believers.—The solution of the riddle lies in their scope—proof, separation from dross, exercise and purification.—The world’s joy never comes up to the terms in which its praises are published in speech or in song, while the opposite holds good of Christian joy.—What must be the character of such as desire to be partakers of the kingdom of Christ?—Disparity and similarity in the disposition and situation of believers of the Old and New Testaments.—The sweet harmony of the prophets in their predictions of Christ.—The Holy Ghost the best Teacher. The words of Jesus and the Apostles a precious key to the right understanding of prophecy.—If the angels greatly desire to look into the mysteries of the plan of salvation, who are represented by the Cherubim on the mercy-seat, how much more highly ought we to prize the knowledge of salvation in Christ! Starke:—Would you give the consolation of 1 Peter 1:3-9 for an empire? If the hope be living, the inheritance is sure, viz., the crown that never fades, the treasure that none can steal. Abide the heat. How short is suffering—how long the glittering eternity! Heavenly life God will give above, evermore my heart shall praise Him. Hedinger:—Regeneration is solely the work of God all-merciful, who helps the wretched from a spiritual death to spiritual life.—Children and friends inherit our goods; those therefore who desire to receive the heavenly inheritance must be the children and friends of God, Romans 8:16-17.—If you find this present time sorrowful and anxious, have patience; in the world you shall have tribulation: look joyfully forward to the last time that shall put an end to all grief, and bring you eternal glory.—God knows best what medicine He has to use for and what burdens He has to lay on each, in order to kill the old Adam.—As gold is the most precious metal, so faith is the most noble of the manifold gifts in the kingdom of grace, and as much passes for faith without being it, so the cross decides its genuineness.—The sum-total of the doctrine of Christ treats of His humiliation and exaltation. For Christ had to drink of the brook and therefore shall He lift up His head, Psalms 110:7; suffer and enter into glory.—If any be bowed down with grief, let him take comfort from the example of Christ and the words of the Apostle: suffering first, glory after. The reverse takes place among the children of this world, with them joy comes first, and then grief, 2 Timothy 2:12; Luke 6:25.—Kapff:—What is genuine faith? 1. A birth out of (emanating from) God; 2. an assurance of what is unseen; 3. an inheritance of eternal life.—Lisco:—Christian hope; (a) its foundation; (b) its object; (c) its power; (d) its glorious reward.—Eternal salvation: (a) it was the object of the longing of the holy prophets; (b) it is made to depend on a certain order; (c) it is announced to all as existing.—The blessedness of Christian hope; (a) it flows from mercy; (b) it is the most precious of all possessions; (c) nothing can pluck it from us. What is the glorious goal which the children of the kingdom go forth to meet? (a) This goal is the heavenly inheritance; (b) it is founded on the mercy of God; (c) the way to it, persevering faith, is not without manifold tribulation; (d) it was the object of the longing of all the saints of old.—The living hope to which we Christians are born again, by the resurrection of Jesus Christ from the dead; 1. its preciousness in respect of its cause, object and influence; 2. its certainty; (a) the love and faith of the members of Christ; (b) from the declarations of the prophets and evangelists. The Christian’s gladness in sadness; 1. because of the life of regeneration; 2. because of his inheritance; 3. because of Divine protection; 4. because of suffering; 5. because of future joy.—Staudt.[1 Peter 1:3-4, 1. The Christian’s title to the heavenly inheritance—begotten again; 2. his assurance of it—a lively hope; 3. the immediate cause of both—Jesus Christ. 4. The source—the abundant mercy of God.—A living hope; the world’s highest motto is ‘dum spiro spero,’ the Christian may add ‘dum expiro spero!’—Abundant mercy. Great sins and great miseries need great mercy, and many sins and many miseries need many mercies. (Bernard).—Love will stammer rather than be dumb. 1 Peter 5:5. “Salvation will God appoint for walls and bulwarks;” what more safe than to be walled with salvation itself? cf. Proverbs 18:10.—1 Peter 5:6. The battle tries the soldier, the storm the pilot.—Christian militant—dignum Deo spectaculum.1 Peter 5:7. An unskillful beholder may think it strange to see gold thrown into the fire and left there for a time; but he that puts it there, would be loath to lose it; his purpose is to make some costly piece of work of it; every believer gives himself to Christ, and He undertakes to present him blameless unto the Father; not one of them shall be lost, nor one drachm of faith; they shall be found, and their faith shall be found, when He appears. That faith that is here in the furnace, shall be then made up into a crown of pure gold, it shall be found unto praise and honour and glory.1 Peter 5:8. The sun seems less than the wheel of a chariot; but reason teaches the philosopher that it is much larger than the whole earth; and the cause why it seems so little is its great distance. The naturally wise man is as far deceived by this carnal reason in his estimate of Jesus Christ, the Sun of righteousness, and the cause is the same, his great distance from Him, cf. Psalms 10:5.—“If I have any possessions, health, credit, learning, this is all the contentment I have of them, that I have somewhat I may despise for Christ, who is totus desiderabilis et totum desiderabile.” Greg Nazian. Orat. 1.—There is an inseparable intermixture of love with belief. If you ask, how shall I do to love, I answer, believe. If you ask, how shall I believe? I answer, love.—Joy unspeakable.—It were a poor thing if he that hath it, could tell it all out. (Pauperis est numerare pecus). And when the soul has most of it, then it remains most within itself, and is so inwardly taken up with it that it can then least of all express it. It is with joys, as they say of cares and griefs, leves loquuntur, ingentes stupent. The deepest waters run stillest. True joy is a solid, grave thing (Res severa est verum gaudium. Sen.), dwells more in the heart than in the face; whereas base and false joys are but superficial, skin-deep (as we say); they are all in the face.—Lauda mellis dulcedinem quantum potes, qui non gustaverit, non intelliget.—Aug.—1 Peter 1:12. The true preachers of the gospel, though their ministerial gifts are for the use of others, yet that salvation they preach, they lay hold on and partake of themselves, as your boxes wherein perfumes are kept for garments and other uses, are themselves perfumed by keeping them! From Leighton by M.] Footnotes: 1 Peter 1:3. [Regeneravit nos.—Vulg.—M.] 1 Peter 1:3. [German:—“Who, according to His manifold mercy, hath begotten us again by the resurrection of Jesus Christ from the dead, unto a living hope.”—M.] [Translate:……begat us again unto……through the resurrection, etc.—M.] [Cod. Sin.—διὰ for δι’.—M.] 1 Peter 1:4. [Text. Rec. ἡμᾶς. A. B. C. K. L., ὑμᾶς; so also most of the Versions.—M.] [Cod. Sin.—ἀμάρ. κ. ἀμίαντ·—ἐνοὐράνῳ ?—M.] 1 Peter 1:5. [Guarded.—Galatians 3:23.—M.] 1 Peter 1:5. [εἰς, till.—Acts 4:3; Philippians 1:10; Galatians 3:13; Galatians 3:24; 1 Thessalonians 4:15; cf. also 2 Peter 2:4.—M.] [Calvin:—Quid juvat, salutem nobis in c�lo esse repositam, quum nos in mundo tanquam in turbulento mari jactemur? quid juvat, salutem nostram statui in tranquillo portu, quum inter mille naufragia fluctuemur? Praevenit Apostolus ejusmodi objectiones, etc.—M.] [Bengel: “Hζreditas servata est; hζredes custodiuntur; neque illa his, neque hi deerunt illi. Corroboratio insignis.”—M.] [Aretius:—“Militare est vocabulum φρουρά: prζsidium. Pii igitur dum sunt inpericulis, sciant totidem eis divinitus parata esse prζsidia: millia millium custodeunt eos.”—M.] [Cod. Sin.—ἑτοίμως.—M.] [German:—“Which is already prepared.”—M.] 1 Peter 1:6. [ἐνᾦ, “in the which tyme.”—Tyndale.—M.] [Cod. Sin.—δέον without ἐστιν.—λυπηθέντες.—M.] [German:—“Whereat ye rejoice; who now, if it must be so, are for a little time (or a little) afflicted in manifold temptations.”—M.] [Translate:—“In which (time) ye rejoice, for a little time at present (Alford), if it must be so, having been afflicted, in—“M.] 1 Peter 1:7. [δοκίμιον probably = δοκιμασία, proof James 1:3. Proof comes nearer the German than trial.—M.] 1 Peter 1:7. [δοκιμάζειν probare, whence the German pruefen, erprobt, and the English prove.—M.] [German:—“That your faith in its proof may be found much more precious than perishable gold, which is also proved by fire, unto praise and honour and glory in the revelation,” etc.—M.] [Cod. Sin.—πολυτιμότερον.—δοκ. κ. τιμ.—M.] 1 Peter 1:7. [εἰς, resulting in. See Robinson s. v. εἰς 3. a.—M.] 1 Peter 1:7. [ ἀποκαλύψεͅι = in revelation. Vulg. Wicl.—M.] 1 Peter 1:8. [ Lachmann and Tischend. ἰδόντες, but εἰδότες is also strongly supported.—M.] [Cod. Sin., agrees with the former.—M.] 1 Peter 1:8. [ Laetitia glorificata—Vulg., Germ., Wicl., Geneva, Alford. Triumphant joy.—Brown.—M.] 1 Peter 1:9. [ Receiving the end of your faith; rather, “carrying off the end of your faith”.—M.] [This is the sense of κομιζω in middle; see Liddell and Scott s. v. ii. 2.—Reportantes, Vulg.—M.] 1 Peter 1:10. [Cod. Sin.—ἐξηραύν. with A. B΄.—M.]1 Peter 1:11. [Cod. Sin.—ἐραυν. with B΄.—M.]1 Peter 1:11. [ Quo et quali tempore.—Jaspis. “In relation to whom and what time.”—Purver.—M.] 1 Peter 1:12. [ ὑμῖν is the more authentic reading.—M.] [ἡμῖν Rec. K. Syr. Copt, ὑμῖν A. B. C. L., Cod. Sin.—M.] 1 Peter 1:13-21 Analysis:—Exhortations to firmness and sobriety, to holiness in mind and conversation, to filial reverence of God,—all founded on love and gratitude for the precious redemption by the blood of Christ. 13Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;14As obedient children, not fashioning yourselves according to the former lusts in your ignorance:15But as he which hath called you is holy, so be ye holy in all manner 16of conversation;Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:18Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19But with the precious blood of Christ, as of a Lamb without blemish and without spot:20Who verily was foreordained before the foundation of the world,but was manifest in these last times for you, 21Who by him do believe in God, that raised him up from the dead, and gave him glory;that your faith and hope might be in God. AND 1 Peter 1:13. Wherefore, Διό refers to all the preceding account of the possession (by grace) of the elect. The New Testament state of grace is mainly designed to beget a perfect hope in the future consummation and perfecting of salvation. This hope essentially facilitates the full use of salvation with a view to holiness, to which exhortation is made in 1 Peter 1:14, etc. In 1 Peter 1:13, hope should be regarded as the central and leading idea, the other exhortations being added as participles. The object of that hope is the grace, which manifests itself in σωτηρία, in perfect salvation. The preposition ἐπί does not indicate the ground and strength of hope as Steiger and Weiss maintain, for it is not contrary to the New Testament usus loquendi to connect ἐπί with the object, cf. 1 Timothy 5:5; Acts 9:42; Acts 11:17; Acts 22:19; Winer, 5th edition, p. 241; 1 John 3:3; 2 Corinthians 1:10; Acts 24:15.—Join τελείως not with νήφοντες but with ἐλπίσατε. The hope existing in its first beginnings shall become so firm, that no suffering shall be able to shake it, and that it shall embrace whatever it contains in itself, and that it shall ever continue to the end. [ita, ut nihil disideretur.—Wahl.—M.] For the grace—brought to you.—Ἐπὶτὴνφερομένηνὑμῖνχάριν. The proper meaning of this expression depends on the interpretation of ἐνἀποκαλύψει. The verb ἀποκαλύπτειν occurs indeed in a wider sense, to denote the revelation of the truth to the mind, or that of Jesus Christ, Matthew 11:25; Matthew 16:17; Luke 10:21; Galatians 1:16; Galatians 3:23; 1 Corinthians 2:10. Hence ἀποκαλύψιςμυστηρίου Romans 16:25; and several times ἀποκαλύψιςἸησοῦΧριστοῦ. It is applied to inward revelation as contrasted with human instruction, Galatians 1:12; Revelation 1:1; cf. Ephesians 1:17; Ephesians 3:3; 2 Corinthians 12:1. But ἡἀποκαλύψιςἸησοῦΧριστοῦ without the article, and without further specification, is the constant expression denoting the visible return of Christ. It is never used of His first advent in the flesh, cf. 1 Peter 1:7; 1 Peter 4:13; 1 Peter 5:1; 2 Thessalonians 1:7; Romans 8:18-19; 1 Corinthians 1:7. Particularly decisive are 1 Peter 1:5 and 1 Peter 1:7, where the reference is evidently to the second advent of Christ in the flesh. So �cum. Theophylact, Grotius, Carpzov, Starke and others. It is difficult to combine both ideas, viz.: an inward and an outward revelation (Calvin, Beza, Bengel), and a clear sense possible only on the consideration that the revelation or advent of Christ to judgment is necessarily both inward and outward. The Apostle sees the advent of Christ as nearly impending, indeed as already present, 1 Peter 4:7; 1 Peter 1:20, and consequently speaks of grace, not as to be brought unto them hereafter, but as already brought to them [even now bearing down upon them.—M.]. In this sense φέρειν is used in the LXX. at Genesis 33:11. Hence it is unnecessary to assume a confusion of the present and future tenses.—χάρις in the usual sense, not=χάρισμα, as Grotius maintains. The objection of Weiss that the general biblical representation makes the second advent of Christ not a second revelation of grace, but a revelation of righteous judgment, 1 Peter 4:5; Romans 2:5, is met by clear passages, e. g. Luke 21:28. To the ungodly it will be a day of terror, but to believers a day of honour and glory. Then, at the appearing of Christ, it will become manifest, what is meant by being in favour (by standing in grace) with God, Malachi 4:2. It has already been announced to you by the prophets (1 Peter 1:12) but by Christ it is laid at your door, yea, laid in your bosom. Gird up—sober.— Ἀναζωσάμενοι—νήφοντες. The perfect hoping is more clearly defined and confirmed by two participial additions. The first exhorts to girding up the loins. Peter thinks doubtless of the words of Jesus, “Let your loins be girded about,” Luke 12:25 and with a view to avoiding all misunderstanding, adds, “the loins of your mind.” Perhaps he alludes also to the significant commandment, “With your loins girded” Exodus 12:11; and in that case the explanation of the addition is more simple and evident, cf. Jeremiah 1:17; Ephesians 6:14.—The loins were girded by gathering the long folds of the wide undergarment in a girdle in order to supply the body with a firm stay and to remove all hinderances, when the object was to work, to set out on a jourdey, to run, to carry a burden, to wrestle or to go to war. So the Christian should gird the διάνοια, gather up all distractedness and fickleness, and be astir and ready, that is, his thoughts and his will should be alive and concentrated when there is a call for work, for fight and for suffering. Beware of distractedness and idleness, but also of irritation, morbid excitement and exaggeration and eccentricity. Sobriety is to be the preventive of the latter. Both the girding and the sobriety are to be taken figuratively, although sobriety of the body is taken for granted. Compare the exhortation at Luke 21:34, and Romans 13:14. Elsewhere sobriety is joined with vigilance that shall ward off all sleepiness and indolence, 1 Thessalonians 5:6; 1 Peter 5:8; sometimes it occurs, as here, alone, 1 Thessalonians 5:8; 2 Timothy 4:5; 1 Peter 4:7. [Mentis sobrietas et vigilantia requiritur, sicque metaphora in lumborum cinctura prius reposita ἐξηγετικῶς explicatur. Gerhard. ‘Non temperantiam solum in cibu et potu commendat, sed spiritualem potius sobrietatem, quum sensus omnes nostros continemus, ne se hujus mundi illecebris inebrient.’—Calvin.—M.] The hope of Christians might become mixed up with foolish and fanatical fancies of the glories of a temporal Messianic kingdom and premature expectations of the same as in the case of the Thessalonians (cf. 1 Thessalonians 5:6; 1 Thessalonians 5:8; 2 Thessalonians 2:2, etc.) against which the Apostle wishes to warn them. The present tense denotes necessary endurance in sobriety, while the Aorists ἐλπίσατε and ἀναζωσάμενοι concentrate the lasting action, as it were into one moment and denote them to depend upon one principal act. 1 Peter 1:14. As children of obedience.—Who sets his hopes in grace alone acquires the impulse and ability to fulfil the commandment of holiness. The exhortation proper is contained in 1 Peter 1:15. The contrary of children of obedience, are children of disobedience, in whom the devil is working, Ephesians 2:2; Ephesians 5:6; Colossians 3:6; who are consequently called children of wrath, Ephesians 2:3; 2 Peter 2:14. Obedience comprises here, as in 1 Peter 1:2. both the willing reception of the word of God and subjection to its precepts. Children of light, Ephesians 5:8, are such as are born out of light and into light, with the property and calling to shine as lights; so children of faith are such as are born out of faith and into the life of faith and obedience. Our heavenly Father is their begetter, 1 Peter 1:3; 1 Peter 1:17, and assurance of faith coupled with obedience their mother, while on the other hand the devil is the father of unbelievers John 8:44; and evil concupiscence their mother. Ὡς denotes the reason, because you are children of obedience, cf. John 5:19; 1 Peter 2:13; 1 Peter 4:16. [τέκναὑπακοῆς. “This phraseology,” says Winer, Gram., 6th ed. p. 252, “is to be attributed to the vivid imagination of Orientals, which represents mental and moral derivation or dependence under the form of son or child. Sir 4:11. Children of disobedience are those who are related to ἀπείθεια as a child to a mother, those in whom disobedience has become predominant and a second nature.”—M.] Not fashioning—ignorance.—The exhortation to holiness is now more clearly defined by reference to their ante-Christian state. As Christians, you dare not pursue a course that is in unison with your former walk in sinful lusts. συσχηματίζεσθαι (from σχῆμα, the form of a thing, the fashion and mode of life, the manner in which one appears) to form or fashion one’s self after something, to conform to it, Romans 12:12; to make oneself like to, cf. Romans 8:12; 1 Thessalonians 5:22. Lusts are not sensual impulses and wants only, but desires of what is different from what God allows, desires of evil comprehensively described by John (1 John 2:16) as the lust of the flesh, the lust of the eye and the pride of life; cf. Galatians 5:19 etc. They include, also, the proud aims of ambition, of the lust of power and of the desire of knowledge. The lusts are more clearly defined by ‘in your ignorance.’ Sin darkens the understanding by the cloud of prejudices and false notions, cf. Romans 1:21; Ephesians 4:18; and ignorance on the other hand, is the mother of many sins. A hint might be found in the circumstance that the Epistle is addressed to former heathens, who were devoid of all clear moral consciousness, of all definite discrimination between good and evil, between right and wrong; but the Jews also are charged with ignorance as the reason of their rejecting Christ, Acts 3:17, etc., and the degree to which their moral consciousness had been confused and clouded by the tenets of the Sanhedrim, is well known. This passage therefore is not decisive. In the case of believers, lusts belong to the past, inasmuch as their power is virtually broken and the spirit has the supremacy, although it must ever contend with the law in their members. 1 Peter 1:15. But according to the pattern of that Holy One who hath called you.—What is in the heart must appear in the life. Conform not to your former lusts but aspire after conformity to the Holy God; συσχηματιζόμενοι may be understood; so �cumenius and Theophylact. Calling is closely connected with election, being the realization and assurance of it. It takes place sometimes mediately sometimes immediately; its end is the light and salvation of God out from the darkness, 1 Peter 2:21. If God calls, it is man’s duty to hear and to follow, cf. 1 Samuel 3:10. Thus he becomes, by constant yielding, a child of obedience. Weiss sees in the reference to the Holy God a hint of the Old Testament character of the Epistle, but this is not conclusive per se. The Aorist Imperative donotes an action that is to take place immediately, cf. Winer, Gram. 6th ed. p. 329. All manner of conversation, in all your behaviour toward God and your neighbour. [Nulla sit pars vitζ quζ, non hunc bonum sanctitatis odorem redoleat. Calv.—M.] 1 Peter 1:16. Because it is written.—διότι gives the reason why holiness is necessary. For γένεσθε, Lachmann and Tischendorf read ἔσεσθε. The end and aim of believers is the same in the New Testament and in the Old Testament, although the ways are different. Man’s holiness is effected by his participating in the holiness of God in Christ, Hebrews 12:10; Leviticus 20:8. And if ye call upon as Father Him. If, does not denote doubt, but the necessary consequence of the one from the other. [Si non dubitantis est, sed supponentis rem notam. Est enim omnium renatorum communis oratio, Pater noster qui es in c�lis. Estius.—M.] You ought not to regard God as your Father nor call upon Him as such in the Lord’s Prayer, if you will not walk before Him in holy fear. The exhortation to a holy conversation is parallel to a conversation in the fear of God; both are founded on the filial relation. ἐπικαλεῖσθε may mean simply to call or to call upon or pray to. Gerhard recognized already a reference to the Lord’s Prayer. If you confess before the world in your prayer that God is at once your Father and Judge, then …; cf. 1 Peter 1:14; 1 Peter 2:2; Matthew 5:45; Matthew 5:48; Luke 6:35. In the Old Testament God is called the Father of Israel on account of the peculiar covenant-relation, into which He had entered with Israel, Malachi 2:10; Malachi 1:6; Deuteronomy 32:6; cf. 2 Samuel 7:14. The Apostle doubtless thinks here of Mal 1:6 etc. where a similar condition is found, where God’s relation of Father and Master is made the reason of an exhortation to reverence, where at Malachi 1:8-9 the question is twice asked, “Will He regard your persons?” and where Malachi 2:2, the judicial revelation of God is mentioned, cf. Malachi 2:9; Malachi 3:5; Malachi 3:18; [S. Barnabas, Ephesians 4; “Meditemur timorem Dei, Dominus non accepta personβ judicat mundum; unusquisque secundum quod facit accipiet.—M.] Who without respect of persons—work. πρόσωπονλαμβάνειν—πָ ?ωָׂ ?ΰτָ ?πִ ?ιν, Luke 20:21 is to regard the person, to take cognizance of outward relations, to make injurious distinction between rich and poor, the talented and the untalented, high and low, citizens and strangers, James 2:4. God judges very differently; He looks at the heart and the character of men and at their exhibition in deeds. Justification at the last judgment depends upon the inward state and the outward works of believers and unbelievers. So taught our Lord Himself, Matthew 16:27; Matthew 7:19; Matthew 25:31 etc.; and with this agree John, Revelation 22:12; Revelation 3:11; John John 8:51; cf. John 13:15; James, 1 Peter 2:13 etc.; Peter, 1 Peter 2:12 and Paul, Romans 2:6 etc.; Romans 8:13; 2 Corinthians 5:10; Ephesians 6:8; Colossians 3:24-25; Galatians 6:7-9. The Scriptures uniformly teach that forgiving grace is not conditioned by any work; it is absolutely free and unmerited and presupposes nothing beyond a penitent mind and an appropriating of the righteousness of Christ; but it insists upon a life corresponding with the will of God, and even supplies the needed strength to lead it. Faith must work by love, Galatians 5:6. It is the living root of all good works, while unbelief is the father of every sin. God looks upon the life of a man as one connected work. Hence we have here the singular ἔργον as at Matthew 16:27 πρᾶξις; for God looks at the one source of all our work, on our relation to the truth revealed in our conscience and in His word. But since all rational creatures ought to know the perfect justice of His decision, He judges them according to their works and here all mankind fall into only two classes. There is no inconsistency between this passage and John 5:22, where it is said that the Father judgeth no man, but hath committed all judgment unto the Son [for, as Didymus says, the Father is the fons judicii, judicante filio Pater est qui judicat.—M.], just as the creation of the world is ascribed to the Father, although mediated by the Son, John 1:1 etc.; cf. 1 Peter 3:12; 1 Peter 3:22; 1 Peter 4:5; 1 Peter 5:4; 2 Peter 2:9. [John 5:22 clearly implies that He who has delegated the judgment to the Son is the Judge.—M.] In fear.—This does by no means militate, as Weiss maintains, against the Petrine and Johannean fundamental conceptions of the Christian life, as expressed Romans 8:15; 2 Timothy 1:7; 1 John 4:18. These passages speak of a slavish fear which in believers makes room to filial love; filial fear and dread remains also in the children of God, while they continue in a state of imperfection; it flows from the contrast between themselves and God, from their dependence on Him and their remembrance of His holiness and justice, from the possibility of a relapse, cf. Philippians 2:12, and mostly exhibits itself as a holy fear to grieve his love, to displease Him and to provoke His disfavour. Calvin: “Fear is here opposed to security,” cf. Romans 11:20; 2 Corinthians 7:1; 2 Peter 3:17; Psalms 34:10; Psalms 19:10.—A reason of fear is also contained in the additional clause: “the time of your sojourning,” while you tarry here below among strangers. You are not yet at home, but only on the way; like seafaring men you may possibly be cast on a strange coast. At all events you must fight your way through the world’s hatred. John 15:19. [Wordsworth: Here is a connected series of arguments and motives to holiness, derived from a consideration, 1. Of the holy nature of Him whom we invoke as Father, whose children we are, whom therefore we are bound to imitate and to obey. 2. Of His office as Judge, rewarding every man according to his work, whom therefore we ought to fear. 3. Of Christ’s office as Redeemer, and of His nature as an all-holy Redeemer, paying the costly price of His own blood to ransom us from a state of unholiness, and purchasing us to Himself, with His blood. Therefore we are not our own, but His; and being His, bought by His blood, we owe Him, who is the Holy One, the service of love and holiness. Cf. 1 Corinthians 6:19-20; Ephesians 1:7; Ephesians 1:14; and Clem. Romans 1:7. ἀτενίσωμενεἰςτὸαἶματοῦΧριστοῦ, καὶἴδωμενὡςἕστι. τίμιοντῷΘεῷπατρὶαὐτοῦὅτιδιὰτὴνἡμετέρανσωτηρίανἐκχυθέν. cf. S. Aug. Serm. 36. 4. Of our transitory condition in this life. On the special allusion in παροικία, sojourning see 1 Peter 2:11. 5. Of the gift of the spirit of holiness. 6. Of our new birth by the living Word of God.—M.] 1 Peter 1:18. Forasmuch as ye know.—The consideration of the inestimable benefit of salvation supplies a new argument for aspiration to holiness of mind and conversation, v. 1 Peter 1:18-19. Bede gives the right connection. “In proportion to the price at which you have been redeemed from the corruption of carnal life should be your fear not to grieve your Saviour’s heart by a relapse, for the punishments will correspond to the worth of the ransom.” This knowledge is the knowledge of faith, flowing from the fundamental consciousness of Christians, cf. 1 Peter 3:9; 1 Peter 5:9; James 1:3. Redeemed.—λυτροῦν denotes not any release or deliverance, but to release by payment of a corresponding ransom. It corresponds to the Hebrew βָּ ?ΰַ ?μ and τָּ ?γָ ?δ, Exodus 6:6; Psalms 74:2; Psalms 77:16; Psalms 106:10; Deuteronomy 7:8; Deuteronomy 9:26; Jeremiah 15:21; Jeremiah 31:11. So Christ says that He was giving His life as a ransom for many, Matthew 20:28 : cf. Mark 10:45; 1 Timothy 2:6; Titus 2:14. The comparison of the blood of Christ with gold and silver proves that the word must be taken in its original sense. ἐξαγοράζειν is used in the same sense at Galatians 3:13; 1 Corinthians 6:20; 1 Corinthians 7:23; Revelation 5:9. The manner in which the redemption has been effected, is therefore the production and payment of an equivalent, viz.: the satisfaction, the substitution, cf. Ephesians 5:2; Ephesians 1:7; Romans 3:24; Hebrews 9:15.—Who received the ransom? Not the devil as maintained by some, but the Supreme Lawgiver and Judge. The justice of God, outraged by sin, was satisfied—the satisfaction itself, however, being appointed by the love of God Himself; allusions to which are even found in the sacrifices of the Old Testament, Leviticus 17:11. Because this last passage states that the soul of the flesh is in the blood and that it is the blood which maketh atonement by the soul, cf. 1 Peter 1:14; blood is designated as the means of atonement both here and Romans 3:24-25; Romans 5:8-9; while elsewhere the soul, the life of Christ is said to have been given. Blood has atoning virtue, for “without shedding of blood is no remission,” Hebrews 9:22. Redemption relates therefore primarily to the curse and guilt of sin and secondarily to its enslaving power. The two ideas are not very sharply separated in Holy Writ, cf. 1 Peter 2:24; Isaiah 53:7. It is most dear, most precious blood because it is undefiled by sin and passion and because it is the blood of the God-man and more valuable by far than the blood of many thousand valiant warriors. The addition 1 Peter 1:19, ὡςἀμνοῦἀμώμουκαὶἀσπίλου, etc., confirms our explanation. ὡς indicates a well-known reason and refers to Isaiah 53. While in Isaiah the figure of the Lamb denotes immediately only the patient, silent suffering of the Messiah in His atoning death, the predicates used by the Apostle, clearly relate to sacrificial lambs, and particularly to the Paschal Lamb, cf. John 1:29; John 1:36. Every sacrificial lamb had to be without blemish, Leviticus 4:32; Leviticus 3:6; Leviticus 22:20 etc.; Leviticus 1:10; Leviticus 12:6; Leviticus 14:10; Numbers 28:3; Numbers 28:11; Exodus 12:5. Christ as the Spiritual Sacrificial Lamb (1 Corinthians 5:7; John 19:36) was perfectly pure within and unstained by sin without, as Bengel rightly explains. “In se non habet labem, neque extrinsecus maculam contraxit.” Cf. 1 John 3:5; 2 Corinthians 5:21; Hebrews 7:26; Ephesians 5:27. From what are the children of God redeemed? From your vain conversation, inherited from your fathers. [So the German.—M.] This describes the being of this world as untrue, as having its root in appearances, and as devoid of all foundation, strength and vitality, cf. Romans 1:21; Ephesians 4:17; 1 Corinthians 3:20; 2 Peter 2:18; Romans 8:20. Its main stay and support lies in the force of habits, ideas, views, principles and maxims transmitted from father to child through successive generations. Men justify their ways, saying, ‘Such was the practice of our fathers and our forefathers,’ and continue in the bonds of error and sinful lusts. Calov. explains πατροπαραδότου of original sin and of imitating paternal examples. The deep-rootedness of this vain conversation notwithstanding, deliverance and redemption from it is found in the death and blood of Jesus Christ. The Apostle does not specify how the atonement of Christ effects redemption from the power of sin; we may doubtless supply this solution (cf. 1 Peter 2:24) thus: having been redeemed from the curse of the law by the blood of Jesus, we are enabled to be cleansed from sin, to be united to God and to approach Him with joy and courage. The Holy Spirit’s power is present to deliver us from the dominion of sin.—Χριστοῦ, an explanatory addition serving as a transition to what follows. 1 Peter 1:20. The personality and work of Christ were neither the natural result of the world’s development nor the suddenly formed decree of God in time [as distinguished from eternity, M.], as if after the lapse of four thousand years He had suddenly thought of contriving this way of salvation, but Christ was destined and ordained from before the foundation of the world to redeem us by His blood; hence the prophets did foretell His life and sufferings, His death and glorious exaltation, 1 Peter 1:11-12. The antithesis φανερωθέντος does not warrant the positive conclusion that the Apostle thinks of the real (opposed to ideal) preλxistence of Christ. The sense might be as follows: The Messiah having ideally existed in the Spirit of God, in the fulness of time became also really manifest. But reverting to 1 Peter 1:11, where mention is made of the Spirit of Christ in the prophets, and considering that correctly speaking the φανεροῦν, is the manifestation of a previously hidden existence, and that while believers are said to have been fore-ordained it is never affirmed that they were manifested, we feel inclined to agree with Lutz and Schumann that the real preλxistence of Christ is probably presupposed here; φανεροῦν, however, relates also to the continuing manifestation of Christ by the preaching of the Gospel. Before the foundation of the World.—καταβολή, the act of καταβάλλεσθαι denotes laying something down, laying the foundation; applied to the foundations of the earth (Job 38:6; Proverbs 8:29)=founding, creation, cf. John 17:24; Ephesians 1:4; 1 Corinthians 2:7; 2 Timothy 1:9; Titus 1:2-3; Colossians 1:26. The remark of Oettinger that the creation of the world is called καταβολή because the Visible originated from the Invisible by a fall, is ingenious, but far-fetched and untenable. He maintains that the word signifies casting off. Ἐπ̓ἐσχάτωντῶνχρόνων; Tischendorff and Lachmann read ἐσχάτου. Χρόνοι periods of time shorter than aeons. The καιροί are definite portions of those periods. They are called, Acts 2:17; 2 Timothy 3:1, the last days. They form, since they have a similar character, a unit, and are called on that account the last hour, 1 John 2:18, or the last time, Judges 18. It would seem to signify therefore the period from the glorification of Christ to His first visible advent [vulgo, his second advent, M.] cf. 1 Peter 1:5; but ἐπί may also mean, “near at hand,” a sense in which it may be shown to be used at least with local reference.—Ἐσχάτων to be taken as neuter on account of the succeeding Article. For you who.—Believers are the end and aim in the manifestation of the Redeemer: you may therefore view it, as if Christ had come for you only, cf. 1 Corinthians 2:7. The design of His manifestation was to make you also believers. You owe it to Him that you are able to believe (δἰαὑτοῦ). Weiss gives the following connection: The manifestation of Christ effected by means of the preaching of the Gospel (1 Peter 1:12) and culminating in His resurrection and exaltation to glory, begets believing trust in God, who did work this miracle of miracles. He that has done such great things is also able (humanly speaking) to accomplish the greatest and highest expectations we can cherish. Thus faith becomes hope in God, who has done this miracle. Hope appears here as a new feature superadded to faith, cf. Romans 5:2; Ephesians 1:18. [Your faith rests on Christ’s resurrection—it was God who raised him; your hope on Christ’s glorification; it is God who has given him that glory. Alford.—M.] ΕἰςΘέον signifies resting in, entering into God. Petr. Lomb. Credendo in Deum ire.—ὡστε denotes sequence not purpose. The exhortation here reverts once more to 1 Peter 1:12, with this difference, that what there is urged, is here supposed to exist. AND ETHICAL1. The disciple of Jesus must intimately combine with confident repose in the grace of atonement, the desire after the pattern of God to become holy and to walk in holiness before Him, 1 Peter 1:13-15. 2. The state of Christians is marked by the singular characteristic that they must become what they are: born into lively hope, they have to learn daily to hope anew. They stand in faith and love, 1 Peter 1:5; 1 Peter 1:8, yet must ever suffer themselves to be anew excited thereto, 1 Peter 1:13. They are dead with Christ, Colossians 3:3, yet must daily mortify anew their sinful members, Colossians 3:5, etc. The riddle is solved by distinguishing between what we are in the eternal view of God and what in empirical reality, or between what we are in the new principle of life and what in its gradual development. That which is implanted in the idea and in the germ must be followed by a voluntary and all-sided development. [This sentence may have a misty air to some, but I found it difficult to give the sense of the original without a long circumlocution. Light is shed upon it by the consideration that idea is not used in the popular, but in the philosophical sense. It appears to come nearer to ideal than to idea proper.—M.] By the side of the new man there continues, until we die, the old man who must be crucified day by day. 3. All exhortation to holiness of mind and conversation will prove ineffectual and unsuccessful, unless the firm foundation of it lies in confidence in the grace of God that meets us half-way in Christ, 1 Peter 1:13. The hope to which that confidence gives rise, namely, the hope of the glorious possession of heaven, supplies the power of victory in view of the temptations and enjoyments of this earthly world. 4. The agreement of the Old and New Testaments is evident from the circumstance that holiness after the pattern of God is in both the chief requirement and end of our vocation. Compare the Sermon on the Mount. The only difference being that the idea of holiness in the New Testament is more profound and spiritual than in the Old. 5. Justification at the last judgment will depend on our works; our works, whether flowing from faith or unbelief, will determine our respective destiny, 1 Peter 1:17; cf. Romans 2:13; Romans 2:6-7; Matthew 25:34; Revelation 20:12; 2 Corinthians 9:6. 6. The blood of Jesus Christ is not the same as His death. Elsewhere also it is specially emphasized as the means of redemption, the ransom, Romans 3:25; Romans 5:9; 1 John 5:6; Hebrews 10:29; Hebrews 9:22; Hebrews 13:20; Acts 20:28; Ephesians 1:7; Colossians 1:20; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 7:14; Revelation 12:11. God’s law for the government of the world having been broken by sin, the blood of the holy God-Man is needed as an atonement, 1 Peter 1:19. 7. The resurrection of Jesus Christ is the seal set to the atoning virtue of His blood and at the same time the pledge of the perfecting of those, who as members of His body are united to Him, the head. AND The tightened girdle of faith is a main essential to the pilgrim passing through the world to heaven.—The loins serve the purposes of walking, warring and carrying; the powers of the soul corresponding to these purposes have need to be strengthened.—“The Christian in the heavenly race, Must firmly set and keep his face, Fixed on Jerusalem.”—Tersteegen. The blissful end of Christian hope, 1 Peter 1:13.—The grace offered by Christ is the solid foundation for the soul’s anchor to rest upon.—True faith is not an idle dream nor hollow talk.—The features of the regenerate exhibit the impress of their heavenly Father’s image.—Spiritual blindness both the consequence and cause of the dominion of sinful lusts. 1 Peter 1:14.—Fear of self-deception, relapse and new offences against God is the sure guardian of our hope.—How do we recognize the time of our visitation?—What glorious hopes flow from the glory which Christ has obtained from His Father? Starke. Would you be God’s child, you must imitate Him, Ephesians 5:1-17. What a great alliance! a bought slave, preferred to the distinction of an adopted child, it is to be hoped, will not complain of having to render to his Redeemer a reasonable and joyful service, after his former experience of the rudder and the whip.—If you meet with some adversity, think yourself for a night in uncomfortable quarters, you will have better accommodation when you get home.—You are greatly in error, and abuse the Gospel, if you consider all manner of vain conversation to belong to Christian liberty. In the work of salvation, redemption as the cause of salvation cannot be dissociated from the condition annexed to it, which is the renunciation of every evil work—the two, redemption and renunciation should go hand-in-hand, Luke 1:74-75.—We are bound to honour, love and obey our parents and ancestors, but not to follow them in the vanity of conversation and sinful habits, Ephesians 6:1-2; Matthew 10:37. Beware to form too low an opinion of any man, and still more to injure his soul’s welfare, for every one has been redeemed by the inestimable price of the blood of Jesus.—If the atoning blood of Jesus is to benefit us, we must also carry the innocence, gentleness and patience of the Lamb of God, Colossians 1:22.—Who, after the Apostle’s doctrine preaches another Gospel is not of God, but of the devil, and he is by no means to be heard, Galatians 1:8. Lisco:—Motives to zeal for holiness: (a) the grace offered to Christians; (b) the blessedness of their filial relation to God; (c) the redemption effected by Jesus Christ.—The real character of Christ’s redeemed people: (a) they are full of faith in God and Jesus Christ; (b) earnestly struggling with sin they strive after holiness; (c) they walk in righteousness and obedience to the commandments of God; (d) they abound in zeal to do good and are rich in faithful love of the brethren.—How the preciousness and assurance of our hope founded on the resurrection of Christ should influence our whole behaviour. The value of the blood of Christ: (1) what makes it invaluable: (a) the holiness of Him who shed it; (b) the glory of the work accomplished by it; (2) what is the evidence of our appreciation of the value of it. Besser, in illustration of 1 Peter 1:19, supplies the following narrative: A wealthy and kind Englishman once bought in the slave-market a poor negro for twenty pieces of gold. His benefactor presented him moreover with a certain sum of money, that he might buy therewith a piece of land and furnish himself with a home. Am I really free? May I go whither I will? cried the negro in the joy of his heart; well, let me be your slave, Massa: you have redeemed me, and I owe all to you. This touched the gentleman to the quick: he took the negro into his service, and he never had a more faithful servant. But, said that Englishman, I ought to learn a lesson from my grateful servant, which until then, alas, had little engaged my attention, namely, what is meant by the words: “Ye know that ye were not redeemed with corruptible things, as silver and gold—but with the precious blood of Christ.” [1 Peter 1:13. Grace is bearing down upon, coming to meet the Christian who with girded loins sets out on his pilgrimage. The prodigal son was met by his Father.—M.] Faith establishes the heart on Jesus Christ, and hope lifts it up, being on that rock, over the head of all intervening dangers, crosses and temptations, and sees the glory and happiness that follow after them.—Gather up your affections, that they hang not down to hinder you in your race and so in your hopes of obtaining; and do not only gather them up, but tie them up, that they fall not down again, or if they do, be sure to gird them straiter than before.—We walk through a world where there is much mire of sinful pollutions and therefore cannot but defile them; and the crowd we are among will be ready to tread on them, yea our own feet may be entangled in them and so make us stumble and possibly fall. Leighton:1 Peter 1:14. The soul of man unconverted is no other but a den of impure lusts, wherein dwell pride, uncleanness, avarice, malice, etc. Just as Babylon is described Revelation 18:2; or as Isaiah 13:21. Were a man’s eyes opened he would as much abhor to remain with himself in that condition, “as to dwell in a house full of snakes and serpents,” as St. Austin says. As the offices of certain persons are known by the garb or livery they wear, so transgressors: where we see the world’s livery we see the world’s servants; they fashion or habit themselves according to their lusts; and we may guess that they have a worldly mind by their conformity to worldly fashions. Clarke:—Obedience to God is as much the mark of right knowledge, as a sinful life is the sure sign of ignorance of God. 1 Peter 1:15. Summa religionis est imitari quem colis (In Leighton).—Clarke:—Heathenism scarcely produced a god whose example was not the most abominable; their greatest gods, especially, were paragons of impurity; none of their philosophers could propose the objects of their adoration, as objects of imitation. Leighton:1 Peter 1:17. This fear is not cowardice, it doth not debase, but elevate the mind, for it drowns all lower fears, and begets true fortitude and courage to encounter all danger for the sake of a good conscience and the obeying of God. The righteous is as bold as a lion, Proverbs 28:1. He dares do any thing but offend God: and to dare to do that is the greatest folly, and weakness, and baseness in the world. From this fear have sprung all the generous resolutions and patient sufferings of the saints and martyrs of God; because they durst not sin against Him, therefore they durst be imprisoned, and impoverished and tortured, and die for Him. Thus the prophet sets carnal and godly fear as opposite, and the one as expelling the other, Isaiah 8:12-13. And our Saviour, Luke 12:4, “Fear not them which kill the body, but fear him which after he hath killed, hath power to cast into hell; yea, I say unto you fear Him.” Fear not, but fear, and therefore fear, that you may not fear.—He made all the persons and he makes all those differences Himself, as it pleaseth Him; therefore He doth not admire them as we do; no, nor at all regard them: we find very great odds betwixt stately palaces and poor cottages, betwixt a prince’s robes and a beggar’s cloak; but to God they are all one, all these petty grievances vanish in comparison of His own greatness; men are great and small compared one with another; but they all amount to just nothing in respect of Him; we find high mountains and low valleys on this earth, but compared with the vast compass of the heavens, it is all but as a point, and hath no sensible greatness at all. [Our sojourn on earth is a state of probation, from which the fear of God is inseparable.—M.] [1 Peter 1:18. The doctors of the synagogue had delivered traditions to the Jews which made the worship of God vain, Matthew 15:9; and the Gentiles sought to justify their vain idolatry on the plea of tradition, saying (on the authority of Plato, Tim. p. 1053 E. and Cicero, de Nat. Deor. 3, n. 3, 6.) That they “were not to be moved, by any persuasions, from the religion which they had received from their forefathers.”—M.] [1 Peter 1:19. “All glory be to Thee, almighty God, our heavenly Father, for that Thou, of Thy tender mercy, didst give Thine only Son Jesus Christ to suffer death upon the cross for our redemption; who made there (by His one oblation of Himself once offered) a full, perfect and sufficient sacrifice, oblation and satisfaction, for the sins of the whole world.” Book of Common Prayer, Communion Office.—M.] [1 Peter 1:20. The Jews say, that “When God created the world, He held forth His hand under the throne of glory, and created the soul of the Messiah and His company, and said to Him, Wilt thou heal and redeem my sons, after six thousand years? He answered, Yes. God said to Him, If so, wilt thou bear chastisements, to expiate their iniquity, according to what is written, (Isaiah 53:4) ‘Surely, He bore our griefs?’ He answered, I will endure them with joy.” And to this representation of this covenant made with the Messiah “before the creation of the world” it may be the Apostle here refers. In the style of Philo, he is ἀΐδιοςΛόγος, “the Eternal Word, the first born and the most ancient Son of the Father, by whom all the species were framed.” This therefore is according to the received opinion of the Jews. Whitby citing Cartw. Mellif. I. p. 2974, 75, and De Plaut. Noe, p. 169, D.—M.] Leighton:1 Peter 1:21. When you look through a red glass, the whole heavens seem bloody; but through pure unclouded glass, you receive the clear light, that is so refreshing and comfortable to behold. When sin unpardoned is betwixt, and we look on God through that, we can perceive nothing but anger and enmity, in His countenance; but make Christ once the medium, our pure Redeemer, and through Him, as clear transparent glass, the beams of God’s favourable countenance shine in upon the soul; the Father cannot look upon his well beloved Son, but graciously and pleasingly. [Redemption flows from the precious blood of Christ, faith and hope from His glorious resurrection.—M.] Footnotes: 1 Peter 1:13. [ German:—Wherefore with the loins of the mind girded and with soberness of spirit, fix all your hope on the grace which is being brought to you in the revelation of Jesus Christ.—M.] [Translate:—Wherefore gird up the loins of your mind, being sober, and hope perfectly for the grace which is being.—M.] 1 Peter 1:14. [ Children of obedience, so Greek. German.—M.] 1 Peter 1:15. [ But after the pattern of that Holy One.—de Wette, Alford.—M.] 1 Peter 1:15. [ Conversation—behaviour.—M.] 1 Peter 1:16. [Cod. Sin. §10.—ἔσεσθαιδιότι for γένεσθεὅτι of Text. Rec.,—omits εἰμί.—M.] 1 Peter 1:17. [ And if ye call upon as Father, Him, etc., so German after the Greek.—M.] [Cod. Sin. *ἀναστρεφόμενοι.—M.] 1 Peter 1:18. [ Knowing that.—M.] 1 Peter 1:18. [ Out of your vain conversation, delivered to you from your fathers (Alford), inherited from the fathers, German.—M.] 1 Peter 1:20. [ Who indeed, instead of, Who verily.—M.] 1 Peter 1:20. [ But was manifested.—M.] [Cod. Sin. *ἀνεγνώσω—ἔσχατοιτοῦχρόνου.—(**τῶνχρόνων)—M.] 1 Peter 1:21. [ Who through Him believe on God.—M.] 1 Peter 1:21. [ So that your faith and hope are on God.—M.] [German:—So that your faith may also become hope in God.—M.] [Cod. Sin. *ἐγείροντ.—M.] 1 Peter 1:22-25 Analysis:—Exhortation to pure and fervent brotherly love, as characteristic of those who have been born to love by the life-seed of the eternal word. 22Seeing ye have purified your souls in obeying the truth through the Spirit unto un-feigned love of the brethren, see that ye love one another with a pure heart fervently: 23Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. AND 1 Peter 1:22. Connection. The exhortation (1 Peter 1:13) “Hope perfectly for the grace,” fully corresponds to the second leading exhortation, “Love one another fervently.” The former was founded (in a participial sentence) on the concentration of thoughts and constant sobriety; the latter is founded (also in a participial sentence) on purifying the soul in obedience of the truth. Brotherly love must be the exponent of the nature, strength and fruit of regeneration. Purified.—Ἁγνίζειν denotes the laying aside of evil, the putting off lust, hatred, envy and hypocrisy; ἁγίαζειν, on the other hand, the positive putting on the opposite good and growing therein, cf. 1 Peter 2:1. The Perfect shows that the purifying does not belong exclusively to the past but is affected by the imperative form ἀγαπᾶτε. [The German reads so (instead of ἀγαπήσατε) on the authority of the Codex Colbertinus Cent. XI.—M.], and indicates that such pure love cannot exist without the antecedent purifying of the soul. The Apostle means a constantly needed purifying, not one merely begun in regeneration. Augustine: “Chastity of the soul consists in sincerity of faith and purifying the heart from unchaste flames.” In obedience of the truth.—By absolute subjection to the truth given in the word of God, by keeping it and causing it to work in the heart. Obedience to the faith and moral obedience are again comprised in one. Truth has a purifying and separating power, removing all obstacles to the exercise of brotherly love, such as selfishness, obstinacy, self-sufficiency, men-pleasing, ambition, flattery, in fact, all manifestations of egotism. Because true believers are the children of God, 1 Peter 1:3; 1 Peter 1:14; 1 Peter 1:17, they should act as brethren one to another. This is one of the principal commandments of Christ Himself, and consequently one of the main ends of holiness, Matthew 22:40; Mark 12:31; Luke 10:28; John 13:34-35; cf. 1 Peter 2:17; 1 Peter 5:9. But because selfishness, deceit, hypocrisy and flattery are frequently hidden under the cloak of love, the word ἀνυπόκριτος is added. By the spirit, is wanting in several MSS. If, as is probable, authentic, it should be joined to ἡγνικότες not to ὑπακοή. It denotes the Holy Spirit, by whom alone the soul can be purified, Acts 15:8-9; Romans 8:13; 1 Corinthians 12:3; Ephesians 5:9. πνεύματος is also without the article in 1 Peter 1:2. Unfeigned love of the brethren.—Brotherly love being thus rendered possible, its free and actual exhibition ought to follow. There being two kinds of love, pure and impure, heavenly and earthly, the Apostle expressly adds, “out of a pure heart.” Lachman strikes καθαρᾶς out of the text. Purity of heart is equally demanded in other passages, Matthew 5:8; 1 Timothy 1:5; 2 Timothy 2:22. Bengel nicely remarks that purifying qualities, as antecedents to brotherly love, are also insisted upon at 2 Peter 1:5-6. ἐκτενῶς is a very pregnant addition. It denotes stretching out, straining, putting forth strenuous effort, hence (a) by straining and extending every energy, by untiring elasticity, (b) by sustained perseverance, (c) by extending it to such brethren as appear less worthy of love. Weiss: “With lasting, persevering energy, that cannot be tired out by the cumulating guilt of our neighbour,” 1 Peter 4:8. The possibility of such a mode of conduct belongs to the state of regeneration, 1 Peter 1:23; cf. Matthew 18:21-22; see above on 1 Peter 1:3. Steiger. “As natural relationship produces natural affection, so spiritual relationship produces spiritual affection.” It is lasting, because emanating from an eternal source of life. 1 Peter 1:23. Of (out of) incorruptible sowing. σπορά denotes begetting, sowing, not seed, as many translate, cf. John 1:13. Regeneration is not the effect of a transient act of begetting, but of the power of the Holy Ghost. The means He uses is the word of God, James 1:18; 1 Corinthians 4:15. Paul laying claim in the latter passage to the new birth or new-begetting of the Corinthians means nothing beyond his having been an instrument of the Holy Ghost. [The full idea is brought out by noticing the force of the prepositions ἐξ and διὰ. The Apostle says, “Being born again, not of”—ἐξ, that is, out of—“corruptible seed” (like semen humanum), but out of “incorruptible begetting”—διὰ ?—“by means of the word of God.” ‘The ἐξ of origination rests in God himself, the Father, who begat us, of His own will: the διὰ of instrumentality moves on and abides forever.’ Alford.—M.] By means of the word of God living and abiding forever.—Ζῶντοςκαὶμέν́οντος belong to λόγου, as is evident from the sequel, 1 Peter 1:25. The Apostle does not speak of the Being of God, but of the nature of the word of God. It is living, cf. Hebrews 4:12, because it has life in itself, is indued with eternal, with divine power and therefore begets life in its turn, cf. Acts 7:38. Luther: “If I put the cup, containing the wine, to my lips, I drink the wine without swallowing the cup. Such also is the word, which brings the voice; it sinks into the heart and becomes alive, while the voice remains without and passes away. It is therefore a Divine power, yea, it is God himself, cf. Exodus 4:11.” It is able to kill, Romans 7:10, and to make alive.—Μένοντοςεἰςτὸναἰῶνα. (The last three words are wanting in important MSS. and therefore omitted by Griesbach and others). It remains forever in its nature, power and effects. [Dean Jackson on the Creed, book 7, 1 Peter 28, vol. 7, p. 1Peter 270: “If Christ’s flesh and blood be the seed of Immortality, how are we said to be born again by the word of God which liveth and abideth forever? Is this Word, by which we are born, the same with that immortal seed, of which we are born? It is the same, not in nature, but in person. May we not, in that speech of St. Peter, by the Word, understand the word preached unto us by the Ministers who are God’s seedsmen? In a secondary sense we may, for we are begotten and born again by preaching, as by the instrument or means. Yet born again we are by the Eternal Word (that is, by Christ Himself), as by the proper and efficient cause of our new birth … And Christ Himself, who was put to death for our sins, and raised again for our justification, is the Word which we all do or ought to preach. The Son of God manifested in the flesh, was that Word which, in St. Peter’s language, is preached by the Gospel, and if we do not preach this Word unto our hearers, if all our sermons do not tend to one of these two ends, either to instruct our auditors in the articles of their creed concerning Christ, or to prepare their ears and hearts that they may be fit auditors of such instructions, we do not preach the Gospel unto them, we take upon us the name of God’s ambassadors, or of the ministers of the Gospel, in vain.”—M.] [A Lapide: “This sense is a genuine and sublime one, because in our Regeneration, Christ Himself is personally communicated to us, so that the Deity thenceforth dwells in us as in a Temple, and we are made partakers of the Divine Nature, 2 Peter 1:4.” See James 1:18-21.—M.] 1 Peter 1:24. διότι introduces the proof of the difference between corruptible begetting and incorruptible. The begetting is like the instrument of begetting. The words quoted by Peter are found Isaiah 40:7, etc.; his citation is free, not literal. Flesh signifies here the whole living world, inasmuch as it is under the power of transitoriness and surrounded by weakness. Bengel: “The old man, man of the old birth, especially self-righteousness, on which man is wont to found his confidence.” Calvin: “Whatever is highly esteemed in things human, beauty, bodily strength, learning, riches, posts of honour.” It includes also the life of the natural mind, as long as it remains unoccupied and without the animation of the Spirit of God. Hence the Scripture speaks of fleshly-mindedness, Romans 8:5-7, and reckons also hatred, anger and pride among the works of the flesh, 1 Corinthians 3:3; Galatians 5:19; Ephesians 2:3; Colossians 2:18. The flesh as well as the spirit, has its glory and flower. It appears robed in the forms of beauty, wisdom, nobleness, patriotism and even of holiness. It develops itself in forms of government, in art and science, in philosophical systems and theories of religion, so far as they are not penetrated by the Spirit of God. Hence they vanish as fast as they grow, yea faster—like the flower of grass (Griesbach and others read αὐτῆς after δόξα. See Appar. Crit. above), whose leaves fall asunder, cf. Psalms 103:15; Psalms 37:2; James 1:10; Isaiah 40:6-7. Peter refers to the last passage as given by the LXX., where the past tense is used, which describes with graphic effect the rapidity of the change. 1 Peter 1:25. But the word of the Lord endureth forever, ever green and in vigour of life; it is continually valid and efficient, enduring to eternity, and so is whatever emanates from or originates in it, cf. Psalms 119:89; Luke 21:33. Luther: “You need not open your eyes wide how you may get to the word of God; it is before your eyes, it is the word which we preach.” Deuteronomy 30:11; Romans 10:6, etc. The word of the Gospel preached to Christians is essentially one with the kernel of the word of the Old Testament, cf. Romans 16:26; Ephesians 2:20; Ephesians 3:5.—Εἰςὑμᾶς, it has been brought unto you and implanted in you. The circumstance of Peter taking for granted that his readers are familiar with the word of the Old Testament, furnishes a hint that he writes to Jewish Christians. [Wordsworth: The transition from the Incarnate Word to the spoken and written word, and vice versβ, is, as might be anticipated, of not unfrequent occurrence in Holy Writ: see Hebrews 4:12;. James 1:18-23.—Observe, also, that St. Peter here returns to the principal person, Christ, and speaks of Him, who is the Living Word, as being also the Living Stone, ii. 4.—M.] AND ETHICAL1 The necessity of purifying the soul was recognized even in the systems of the philosophers, e. g., in the Platonic and Neoplatonic schools; but the only means of accomplishing it was unknown to them: subjection to revealed truth, appropriating and practising it. 2. Purification must begin and without interruption continue in the soul, the stronghold and seat of sin. 3. Essential unity of the message of salvation in the Old and New Testaments, 1 Peter 1:25. 4. Regeneration or new-birth, the first implanting into the new, spiritual life, must be distinguished from quickening and conversion. The Scripture clearly teaches that regeneration takes place through Baptism by means of the word and through the Spirit who animates it, John 3:5; Titus 3:5; Romans 6:3; Galatians 3:26-27; Ephesians 5:25-27; 1 Peter 3:21. Compare the lucid exposition of Kurz in Christ. Religion (Christliche Religionslehre) p. 196, 197, 5th ed. AND Incorruptible sowing or generation yields incorruptible fruit, a new man. As is the origin of life, so are the effects that flow from it.—While the non-christian loves in Adam, the believer loves in Christ. The former passes off carnal inclination for true love.—Regeneration is not the completion but the beginning of Christianity. The word of God, which is intrinsically spirit and life must also become alive in us. It is a fire, but it cannot prove its power, as long as it touches us only superficially. Starke:—Hearty brotherly love comprises also brotherly correction, which should take place in a loving and gentle spirit, Galatians 6:1.—The analogy between the word of God and seed in the field exhibits the following particulars: 1. The seed has in itself the power of growth, and does not receive it from the field. The word of God has power within itself and manifests itself as a spiritual growth. 2. The seed requires a well-prepared field; the word of God a soul ready to be qualified for receiving it and bearing fruit. 3. The seed needs a sower to scatter it in due season and in the right manner; the word of God needs the office of teachers, or spiritual husbandmen. 4. The scattered seed must be harrowed in, in order to be thoroughly mixed up with the soil and in order to grow above to strike root below; so the word of God, which is therefore called the implanted word, James 1:21; James 1:5. The seed bears no fruit unless it be quickened by warm sunshine and fertile showers from above: so also the word of God, which although it has living power in itself, requires the supply of grace by the Holy Ghost. 6. The seed of one kind, scattered on differing soil, good, bad and indifferent, owing to the inequality of the soil, does not yield the same fruit: so it is with the word of God.—Christianity insists not so much on a mere externally blameless conversation as on regeneration, Galatians 6:15; Philippians 2:5.—We know no other word of God than that which was preached by Christ and the Apostles throughout the whole world, is put on imperishable record and still continues before, our eyes. Lisco:—Of what passes away and of what remains. [1 Peter 1:22. The properties of brotherly love. 1. It is unfeigned, more of the heart and the hand than of the lip. 2. It is pure, beginning and ending in God. 3. It is fervent with all the energies of the soul on the stretch. The sympathy of the whole body with any injured or diseased member a Scriptural illustration.—M.] [Leighton:—The true reason why there is so little truth of this Christian mutual love amongst those that are called Christians, is, because there is so little of this purifying obedience to the truth, whence it flows; faith unfeigned would beget this love unfeigned: men may exhort to them both, but they require the hand of God to work them in the heart. 1 Peter 1:24. The philosopher said of his countrymen … “that they eat as if they meant to die to-morrow and yet build as if they were never to die.”—Archimedes was killed in the midst of his demonstration. Cf. Psalms 146:4.—We in our thoughts shut up death into a very narrow compass, namely, in the moment of our expiring; but the truth is, as the moralist observes, it goes through all our life; for we are still losing and spending it as we enjoy it, yea, our very enjoying it, is the spending it; yesterday’s life is dead today and so shall this day’s life be to-morrow.—M.] [What is the great defect in all human greatness and beauty—in earth-born riches and pleasures?—Transitoriness.—M.] [Macknight:1 Peter 1:25. This is a quotation from Isaiah 40:6-8, where the preaching of the gospel is foretold and recommended from the consideration that every thing which is merely human, and among the rest, the noblest races of mankind, with all their glory and grandeur, their honour, riches, beauty, strength and eloquence; as also the arts which men have invented and the works they have executed, shall decay as the flowers of the field. But the gospel, called by the prophet the word of the Lord, shall be preached while the world standeth.—M.] [Leighton:—As the word of God itself cannot be abolished, but surpasses the endurance of heaven and earth, as our Saviour teaches, and all attempts of men against the Divine truth of that word to undo it, are as vain as if they should consent to pluck the sun out of the firmament, so likewise is the heart of a Christian, it is immortal and incorruptible.—M.] Footnotes: 1 Peter 1:22. [ ἡγνικότες, having purified; castificantes, Vulg., making chaste, Wiclif.—M.] 1 Peter 1:22. [ ὑπακοῇ = in obedience of, Germ.—M.] 1 Peter 1:22. [ διὰπνεύματος omitted in A B C. Cod. Sin., inserted in Rec. K. L.—M.] [διὰ = by, nor through, see 1:33.—M.] 1 Peter 1:22. [ ἐκκαθαρᾷς. ἐκ, out of, from, Germ.; omitted in A B, inserted in Rec. C. K. L.—M.] [Cod. Sin. καρδ. ἀληθινής.—M.] 1 Peter 1:22. [ ἐκτενῶς = intente.—M.] 1 Peter 1:23. [ ζῶντοςΘεοῦκαὶμένοντος = by the word of God living and enduring.—M.] [Cod. Sin. omits εἰςτὸ ?* αἰῶνα.—M.] 1 Peter 1:24. [ διότι = because.—M.] 1 Peter 1:24. [ ἀνθρώπου in Rec. for αὐτῆς. If the latter reading is preferred, we must render “and all the glory of it,” i. e. of flesh. So Wiclif and Reims.—M.] 1 Peter 1:24. [ ἐξηράνθη, ἐξέπεσεν, aorists, statement as in a narrative; viz.: the grass hath withered and the flower thereof is fallen away; Wiclif and Reims: Exaruit f�num et flos ejus decidit. Vulgate. German.—M.] [Cod. Sin. ὡσι (improb.).—ἡδόξ. αὐτοῦ.—**δόξ. αὐτῆς. ἀνθ.—Without αὐτοῦ.—M.] 1 Peter 2:1-10 Analysis:—Exhortation of the regenerate to nourish themselves with the word of God, and to grow in Christ, to build themselves up on Him and to approve themselves a spiritual priesthood. 1Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2As newborn babes, desire the sincere milk of the word, that ye 3grow thereby; If so be ye have tasted that the Lord is gracious. 4To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,5Ye also, aslively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.6Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders9 disallowed, the same is made the head of the corner, And a stone of stumbling, and rock of offence, even to them which stumble at the word, being disobedient: whereunto9 also they were appointed. But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. AND 1 Peter 2:1. Wherefore, laying aside.—The section 1 Peter 2:1-10. is connected, as are the exhortations in 1 Peter 1:22, with the idea of regeneration and the love out of a pure heart flowing from it. To brotherly love out of a pure heart are opposed guile, deception, hypocrisy, envy and slander; if that is to spring up, these vices must die. On this account Peter exhorts Christians to lay them aside, to put them off. If a new life is implanted, it must grow, and therefore save corresponding, wholesome nourishment; on this account Peter entreats them to long for that nourishment that thus they might be able to grow and to overcome temptations.—The construction is here as in 1 Peter 1:22. The Imperative reacts on the Participle. Laying aside is a figure taken from clothing and of frequent occurrence, Colossians 3:8; Ephesians 4:22; James 1:21. The old man is a garment, wholly surrounding, closely-fitting and forming a whole with us. “Take away the filthy garments from him—set a fair mitre upon his head,” was the direction concerning Joshua the high priest, Zechariah 3:3. The angel adding, “Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” The figures of laying aside and putting on clothes was peculiarly apposite because the early Christians were wont to lay aside their old garments and to exchange them for white and clean apparel when they were baptized and regenerated. It is necessary to observe that the exhortation to laying aside is only addressed to those who had the new man, while the unbelieving and unregenerate had first to receive another mind [μετάνοια, after-thought, after-wisdom, a change of disposition must precede baptism and new-birth.—M.]. The vices to be laid aside bear upon the relation to our neighbour and exert a deadly influence on brotherly love. κακία [nocendi cupiditas] denotes here, in particular, malicious disposition toward others, aiming at their hurt, injury and pain, and assuming various manifestations, cf. 1 Corinthians 13:5. The accomplishment of such evil intent necessitates lying, cunning and other artifices; its concealment requires hypocrisy and dissembling. The sense of dependence on those before whom dissimulation is practised, the sight of their happiness, the shame felt in the conscience in the presence of the virtuous—excite envy, and envy engenders all manner of evil, detracting and injurious speaking. [Malitia malo delectatur alieno; invidia bono cruciatur alieno; dolus duplicat cor; adulatio duplicat linguam; detractatio vulner at famam.—Augustine.—M.]. ‘Thus,’ observed Flacius, ‘one vice ever genders another.’ Huss says of κακαλαλιά that it takes place in various ways, either by denying or darkening a neighbour’s virtues, and either by attributing to him evil or imputing to him evil designs in doing good. 1 Peter 2:2. As newborn babes.—This goes back to 1 Peter 1:23. The connection is similar to 1 Peter 1:14. They had been addressed as children of obedience, now their young and tender state is mentioned as a reason why they should seek strength in the word of God. ‘Newborn babes’ was a current expression among the Jews for proselytes and neophytes. As the desire and need of nourishment predominate in the former, so they ought to predominate in babes in Christ. The expression so far from being derogatory, sets forth the tenderness of their relation to God, and implies the idea of guilelessness, cf. Isaiah 40:11; Luke 18:15, etc. Long for—word.—ἐπιποθεῖν denotes intense and ever recurring desire. While the regenerate experience a longing after the word of God, by which they had been begotten, similar to the desire of newborn babes for their mother’s milk, Psalms 119:31; Psalms 119:72; Psalms 19:11, still the hereditary sin which yet cleaves to them renders it necessary that they should be constantly urged to the diligent use of the divine word in order to partake of it.—Milk, in opposition to solid food, 1 Corinthians 3:2; Hebrews 5:12; Hebrews 6:1, signifies the rudiments of Christian doctrine, not only its simple representation adapted to the capacity of the weak but also the more easily intelligible articles of Christianity. In this place, however, where no such antithesis exists, the figure comprises the sum-total of Christianity, the whole Gospel. Milk is the first, most simple, most refreshing, most wholesome food, especially for children; so is the word of God, cf. Isaiah 55:1. The most advanced Christians ought to consider themselves children, in respect of what they are to be hereafter. “Christ, the crucified, is milk for babes, food for the advanced.” Augustine. Clement of Alexandria suggests the partaking of the incarnate Logos.—λογικόν is best explained by the Apostle’s peculiarity to elucidate his figures by additional illustrations, cf. 1 Peter 1:13; 1 Peter 1:23. It is milk contained in and flowing from the word, spiritual milk, which, as Luther explains, is drawn with the soul. The rendering ‘reasonable’ is against the usus loquendi of the New Testament, and equally inadmissible in Romans 12:1. [Alford renders ‘spiritual’ after Allioli and Kistemaker.—M.] The nature of this milk is further defined by ἄδολον, which means unadulterated, pure, cf. 2 Corinthians 4:2; 2 Corinthians 2:17. [ἄδολον seems rather to be in contrast with δόλον in 1 Peter 2:1.—M.] It is consequently doctrine that is not compounded with human wisdom and thus rendered inefficacious. For the word of God has the property that it exerts purifying, liberating, illuminating and consoling influences only in its purity and entireness. Irenζus says of the heretics: “They mix gypsum with the milk, they taint the heavenly doctrine with the poison of their errors.” ἐναὐτῷ, receiving it into your innermost soul, making it your full property. Growth in holiness depends on the constant assimilation of the word. “The mother who gave them birth, nourishes them also.”—Harless. 1 Peter 2:3. If, otherwise ye have tasted.—A conditional statement is often by emphasis accepted as real. Grotius renders the sense well; “I know that you will this, as surely as you—cf. Romans 8:9; 2 Thessalonians 1:6.” This form of speech contains also an invitation to self-examination. Calov perceives a connection with 1 Peter 2:1. “The more you eradicate the bitter root of malice, the more also do you taste the sweetness of the goodness of the Lord.” Cf. Son 2:3; Son 5:13; Sir 23:27. The expression, to taste with reference to the figure of milk, and with full allusion to Psalms 34:9, denotes experience of the essential virtue of a thing as perceived by the sense of taste. It is transferred very properly to the experiences of the soul which enters into and unites with the object in order to know it in all its bearings. Cf. Hebrews 6:5; Hebrews 2:9. [Alford says, “The infant once put to the breast desires it again.”—M.] [Wordsworth quotes the words of Augustine (Serm. 353), addressed to the newly baptized: “These words are specially applicable to you, who are yet fresh in the infancy of spiritual regeneration. For to you mainly the Divine Oracles speak, by the Apostle St. Peter, Having laid aside all malice, and all guile, as newborn infants desire ye the “rationabile et innocens lac, ut in illo crescatis ad salutem,” if ye have tasted that the Lord is gracious (dulcis.) And we are witnesses that ye have tasted it. … Cherish, therefore, this spiritual infancy. The infancy of the strong is humility. The manhood of the weak is pride.”—M.] That the deed is good.—[Friendly, Germ.] χρηστός applied to tender, pleasant-tasting solids and liquids, to the sweet flavour of old wine, Luke 5:39; then to persons, kindly, friendly, condescending, Ephesians 4:32; Luke 6:35. Ὁκύριος is the Lord Jesus, 1 Peter 2:4, who invites us to Himself and commends to us the ease of His yoke, Matthew 11:29. He is here represented as the spiritual means of nourishment, the partaking whereof promotes the new life of Christians, and draws them to the word, which is His revelation, and in a certain sense identical with Him. “This is tasting indeed,” says Luther, “to believe from the heart that Christ has given Himself to me and has become my own, that my misery is His, and His life mine. Feeling this from the heart, is tasting Christ.” [The Lord, “quod subjicitur; ad quem accedentes, non simpliciter ad Deum refertur, sed ipsum designat qualis patefactus est in persona Christi.”—Calvin.] 1 Peter 2:4. To whom approaching.—The Imperative construction is best adapted to what follows, as it supplies an appropriate progress in the development of the thought. We had before: “Take nourishment from the word of God, and from the communion of Christ; this is followed by an exhortation contemplating the gathering of a congregation of God, to wit: Build up yourselves, as living stones, into a temple of God. Ever-renewed approaching Christ is the means and condition of building. The Apostle thinks of passages like the following, Psalms 118:22-23; Isaiah 8:14; Isaiah 28:16; Luke 2:34; Matthew 21:42; cf. Matthew 11:29; John 6:37. In the Old Testament, the priests are those who approach and draw near to God, Leviticus 16:1; Ezekiel 40:46; Numbers 9:13; in the New Testament access to God is opened to all through Christ, cf. Hebrews 9:1, etc.; Hebrews 7:25; Hebrews 10:22; Hebrews 11:6; Hebrews 4:16. We draw near to Christ by prayer—(considering His person, His merit and His office)—by entering into His Word and drawing therefrom grace for grace by faith. Unto a living stone.—The Apostle being about to speak of the sacred edifice of the New Testament, felt of course anxious to designate Christ as the corner-stone thereof. By the glory of the corner-stone, he desires to impress us with the glory of the edifice to be reared thereon. (Weiss). We do not decide upon the suggestion of Gerhard that Peter alludes to his own name. [Petrus a petra Christo sic denominatus metaphora, petrζ delectatur, ac suo exemplo docet omnes debere esse petros, h. e., vivos lapides supra Christum fide ζdificatos. Gerhard.—M.] Cf. Acts 4:11; Romans 11:11; Ephesians 2:20; 1 Corinthians 10:4; Zechariah 3:9. He is a stone or a rock, because after the manner of rocks, He remains ever the same, unchangeably powerful and invincible; because His word is firm and immovable, and because God has ordained and designed Him to be the foundation of His spiritual temple. But why a living stone? This predicate reminds us of the predicates Peter is wont to join to other images, 1 Peter 2:2; 1 Peter 2:5; 1 Peter 1:13; it denotes not only a spiritual stone, but alludes to the circumstance that His rocky firmness is to His followers not hardness, but absolute reliability, truth and faithfulness, that in Him there is nothing of rigidity and death but absolute light and life. Calov.—“He is alive and makes alive.” John 5:28; John 6:48; John 14:19, etc.; 1 Peter 4:10; Acts 2:28. He penetrates and fills with His life the whole organism of believers, and causes it to grow. “Peter here tenders us the most urgent invitation to draw near to Christ, for those to whom Christ is as yet a mummy, cannot feel themselves drawn to Him.” Steiger. Disallowed indeed of men, but…precious.—ἀποδοκιμάζειν—to reject on proof or trial, like useless coin, to reject for want of proper qualification. Heb. ξָ ?ΰַ ?ν. He was rejected not only by the builders, but by men of every kind, of every occupation, of every age and generation, by Jews and Gentiles. Hence the expression is quite general, rejected of men, of the whole world of unbelievers. Opposed to this human judgment, proceeding from enmity to whatever is Divine and depending solely on externals, is the alone decisive judgment of God. Before God, in His eyes, and according to His decree He is chosen out and acknowledged precious and excellent before many millions, (antithesis between ἐκλεκτόν and ἀποδεδοκιμασμένον) and had in great honour. Cf. 1 Timothy 5:21; Luke 9:35; Romans 16:13. Everything met in Him the exact fulfilment of what prophecy had foretold concerning Him, and God made even His resurrection the means of establishing His Messianic character. Peter alludes to Isaiah 28:16, and laying stress on His preciousness with God, omits several of the predicates used in that passage. His rejection, therefore, so far from being matter of reproach, is one of the chief signs by which Jesus may be known as the true Messiah. 1 Peter 2:5. Be ye also built up, etc. οἰκοδομεἴσθε cf. Judges 20, to be taken as a Middle in a reflexive sense. Christ being so excellent a corner-stone, on which rests the entire spiritual temple of God, be ye also inserted therein. Such being built up is something very different from a few ephemeral or passing flights of emotion; it starts from a solid foundation, includes continued and systematic activity, and demands in particular that every one, even he who is firmly and closely inserted in Jesus, should suffer himself to be put in that place and there to be inserted as a member of the whole, which the will of the great Architect assigns to him. As living stones, forasmuch as you are living stones and in the regeneration, 1 Peter 1:3; 1 Peter 2:2; have put on spiritual life emanating from Christ, cf. John 5:26; John 11:25; John 10:28; John 14:19. Calov specifies the following points of comparison: (a) the building upon the foundation-stone. “The stones of the building cannot stand without the foundation-stone. We do not carry Him, but He carries us. If we stand and rely upon Him, we must also abide where He is.” Luther. (b) The hardness and firmness in order to resist all assaults of enemies and all storms. Bernard, Serm. 60, on the Song of Sol., says: “Raised on the Rock, I stand secure from the enemy and all calamities; the world shakes, the body oppresses me, the devil pursues me; but I do not fall, for I am founded on a firm rock.” (c) The working, grinding, polishing and fitting of the stones, (d) The joining together with particular reference to the tie of love, (e) The mutual supporting. The lower stone supports the upper, this again the lower and the side stone, as Gregory says in Hom. on Ezek.: “In the Holy Church each supports the other, and each is supported by the other.” Cf. the vision of the building of the Church triumphant in Hermζ Pastor, vis. 3. A spiritual house, not apposition, but effect and end of the building. Grotius rightly observes: In the spiritual building, individual believers are both living stones with reference to the whole temple of the Church, and a spiritual house or a temple of God, but this is inapplicable to this passage, which evidently treats of the founding of a people of God, (1 Peter 5:9). As a house is a whole, consisting of different parts, so is the Church of God; as one master rules in a house, so the Triune Jehovah rules in His temple; cf. Ephesians 2:22; 1 Corinthians 3:16; 2 Corinthians 6:16. Among believers each is not to aim at separating himself into a house by himself; they should be united in the commonwealth of God, and together should constitute a spiritual temple. It is called spiritual in opposition to the material temple, made with hands, and also because it is wrought and occupied by the Spirit. For a holy priesthood, (Lachmann after Codd. A. B. C. reads εἰςἱεράτευμα,—the end of building,) a holy community of priests. “Under the Old Covenant, Jehovah had His house and His priests, who served Him in His house; the Church fulfils both purposes under the New, being both His house and His holy priesthood.” Wiesinger. The expression alludes to Exodus 19:6.—2 Chronicles 29:11. “The Lord hath chosen you to stand before Him, to serve Him, and that ye should minister unto Him and burn incense.” This applies to all Christians. All believers of the New Testament are anointed priests by the Holy Ghost. The priesthood is called ἅγιον, because they are consecrated to God, cleansed by the blood of Christ and studious of a holy conversation. Their activity consists in offering spiritual sacrifice’s. To offer up spiritual sacrifices, etc., Ἀναφέρειν to carry up to the altar; cf. 1 Peter 2:24; Hebrews 7:27; Hebrews 13:15; James 2:21, elsewhere προσφέρειν, to take to God, Hebrews 5:7. These sacrifices are spiritual, in opposition to the animal sacrifices of the Old Testament, and correspond to the Being of God, who is a Spirit, and to the spiritual house in which they are offered; they are wrought by the Spirit of God, and must be spiritually offered. This spiritual sacrifice necessitates voluntary surrender to the service of God, and approaching Him spiritually; and consists above all things in that believers should, according to Romans 12:1, present to the service of their God and Saviour, their bodies with all its members and powers, eyes and ears, mouth and tongue, hands and feet, and themselves, with all they have and are, and that not only once at their first conversion, but daily, Luke 9:23. Again, as the burning of incense was connected with the sacrifices of the Old Testament, so the incense of prayer, Revelation 8:3-4, and especially the lip-sacrifice of praise, Hebrews 13:15; Psalms 50:14, are integral parts of the sacrifices of the New Testament. They moreover include the sacrifices of love and charity; if Christians gladly communicate their temporal possessions, seek their neighbours’ good at the loss of personal advantage, and are prepared to give their life for the brethren. 1 John 3:16; Hebrews 13:16; Philippians 4:18. But since these sacrifices are always imperfect and affected by manifold infirmities, they cannot be acceptable to God unless offered through Him in whom God is perfectly pleased. Hence the annexed sentence, εὐπροσδέκτους, Θεῷδιὰ, which last word is not to be joined with ἀνενέγκα, but with εὐπροσδέκτους in the sense of taking through, through the mediation of Christ, that is, through His goodness, power, advocacy and merits, cf. Ephesians 1:6. [But, on the other hand, joining διὰκ.τ.λ. with ἀνενέγκα is supported by the analogy of Heb 13:15; and preferred by Grotius, Aret., de Wette, Huther, Wiesinger and Alford, who consider the former construction inadequate to the weighty character of the words, and would seem to put them in the wrong place, seeing that not merely the acceptability, but the very existence and possibility of offering of those sacrifices, depends on the mediation of the great High Priest.—M.] 1 Peter 2:6. Because also it is contained in Scripture.—The Apostle again returns to the figure of the living stone, and supports it by a free and somewhat abbreviated quotation from Isaiah 28:16.—περιέχει for περιέχεται as some verbs are used both in a reflexive and a passive sense. Winer, p. 267, 2d Eng. edition. Steiger adduces a passage from Josephus. ἀκρογωνιαῖοςλίθον, a corner-stone of the foundation which unites two walls. Similarly Christ also is the connecting link of the Old and New Testaments, of Jews and Gentiles; ἐκλεκτόν see 1 Peter 2:4. In the prophetical passage, the primary reference appears to be to a king of the house of David, but the Spirit points to the Messiah, according to the all but unanimous opinion of ancient commentators; the New Testament also renders that opinion necessary. Isaiah 8:14, describes Jehovah Himself as a stone of stumbling to those who do not let Him be their fear; and at Matthew 21:42, our Lord applies to Himself the words of Psa 118:22. ἐκλεκτόν, ἔντιμον is repeated by the Apostle in order to show how precious and valuable this corner-stone is to him. ὁπιστεύων; the idea of confiding predominates here; hence the preposition ἐπί instead of εἰς or ἐν. In Hebrew δֶ ?ΰֱ ?ξִ ?ιο to build on something, to stand fast. The passage Isaiah 28:16, reads, “he that believeth shall not make haste,” (i. e., fly like a coward who throws away his arms.) Peter expresses a more general sense, he shall not be ashamed; his hopes shall not make him ashamed. “The precious corner-stone assures an eternal state of grace and salvation.” Roos. It was laid at the incarnation, and especially at the resurrection of Jesus. 1 Peter 2:7. To you then, who believe, is the honour, etc.—The sense of ἡτιμή is determined by the antithesis to the preceding καταισχυνθῇ, and at the same time refers back to ἔντιμος, while the part of unbelievers is nothing but shame, faith is to you honour and glory, cf. 1 Peter 1:7; 1 Peter 2:9. This dignity is farther enlarged upon at 1 Peter 2:9 but the relation of unbelievers to Christ has first to be discussed. ἀπειθεῖν relates as much to promises and facts as to precepts, cf. Hebrews 3:18-19; Hebrews 4:2-3; Hebrews 4:6; John 3:36; Acts 14:2; Acts 17:5; Romans 2:8; Romans 10:21; Romans 11:30; the contrast in this place gives prominence to the former relation. λίθον, literally taken from the LXX. version of Psa 118:22. Here also λίθος is in the Accusative. This case may have been retained with reference to τίθημι in 1 Peter 2:6. (Lachmann reads λίθος.) οἱοἰκοδομοῦντες, the chiefs, the dignitaries of the Jewish state are the builders, who tear up the foundation. “Whenever we see the dignitaries rise against Christ, we will call to mind the prediction of David, that the stone is rejected by the builders.” Calvin, cf. Romans 11:8; 1 Thessalonians 2:15-16; 1 Corinthians 1:23.—οὑτος, emphatically just this one and no other. εἰς expresses the destination and development towards the foundation-stone. Since His resurrection, He stands as the rock supporting His Church, but as a stone of stumbling and rock of offence to unbelievers, according to Isaiah 8:14. 1 Peter 2:8. A stone of stumbling—who stumble.—πρόσκομμα, a collision producing hurt or injury, πֶ ?βֶ ?σ.—σκάνδαλον, properly the catch in the trap, holding the bait, then the trap itself; figuratively, whatever causes to fall, seduces and involves men in sin and calamity. The running and stumbling against a thing is followed by falling. Ruin as the consequence of unbelief stands in contrast with the honour in store for believers, cf. Luke 2:34; Luke 20:17; Matthew 21:42-44; Romans 9:32. The meaning is more than mere subjective taking offence and being vexed, as the sequel shows, not=ἀπειθεῖν.—οἱπροσκόπτουσιν, relates to ἀπειθοῦντες, who stumble while and because they do not believe the word.—προσκόπτουσιν must not be joined with λόγῳ, for it has already its object—i. e., Christ. Grotius erroneously confines himself to the temporal punishment of the Jews, whereas the reference is plain to whatever misery and ruin follows the rejection of Christ. Whereunto they were also appointed.—εἰςὃκαὶἐτέθησαν relates to the foregoing principal verb, to προσκόπτειν. Grotius rightly: “Unbelievers are appointed for this very thing that they stumble, endure the most grievous punishment for their unbelief.” τίθημι applied to the temporal acts of God, not to His eternal decrees and ordinances, cf. John 15:16; Acts 20:28; 1 Timothy 2:7; 2 Timothy 1:11; 2 Peter 2:6; Psalms 66:9 in LXX.; 1 Thessalonians 5:9. It denotes placing, setting in a definite situation, in certain circumstances, which often carry great dangers along with great disadvantages. Roos observes: “Had those unbelievers died in infancy, or had they been born deaf, or among ignorant heathen, they could not thus stumble. Had Caiaphas, Judas Iscariot and others been born several centuries sooner, they could not have so wofully sinned against the Son of God. Man is not wronged in being thus set among inestimable benefits and awful dangers; he is only to seize the benefits, to believe the word; if he is unwilling to do so, his condemnation is perfectly just.” Having once voluntarily surrendered themselves to unbelief, their stumbling is neither accidental nor optional, but it contains besides the natural connection also a Divine and inevitable arrangement: “He that soweth to his flesh, shall of the flesh reap corruption,” Galatians 6:8. Yea, God punishes sin with sin, unbelief with unbelief, if men wantonly repel grace and love darkness more than light. With this explanation we reject the expositions of the Calvinists, e. g., that of Aretius; “Satan and their native evil have set them not to believe,” and that of Beza: “That some are rejected not because of their foreseen sins, but because of the good pleasure of the Divine will.” Cf. on the other hand, Romans 10:11-18; Romans 16:26; 1 Timothy 2:4; Titus 2:11. The artificial exposition of Cornelius a Lapide is equally inadmissible, “They also were set (positi) to believe in Christ, but they refuse faith, just because they will not believe.” The parallelism, already noticed by Gerhard, ought not to be passed over, that God sets (appoints) Christ as the foundation and corner-stone of the τιμή for believers; while unbelievers are set (appointed) to stumble at this corner-stone, which is to them a stone of stumbling, vide Weiss. 1 Peter 2:9. But ye are a…people for acquisition.—With reference to 1 Peter 2:5, the Apostle describes the glory of the Christian state as contrasted with the lot of unbelievers, both because of their guilt and in accordance with the Divine appointment. The first and last of the predicates used are taken from Isaiah 43:20, in LXX.; the others refer to Exodus 19:6. γένος, denotes a whole united by natural relationship, community of origin among several parts of a people. Applied to the Christian Church, it signifies the totality of those begotten of the same incorruptible seed, and having one Spiritual Father, 1 Peter 1:3; 1 Peter 1:23; 1 John 5:1. ἐκλεκτόν, similar to the Jewish Church of the posterity of Abraham and Jacob, the Christian Church is a company chosen out of the great mass of humanity, destined to salvation and glory and resting on a foundation stone which is also ἐκλεκτός, 1 Peter 2:4. They constitute a royal priesthood just because they belong to the one family of the children of the great God. The Hebrew has “a kingdom of priests,” wherein God the King governs and animates all things. The priestly character is, however, the leading idea. You all may freely draw near to God, sacrificing, praying, and blessing, cf. Revelation 1:6; Revelation 5:10. But because you have community of life with Him, and should be the image of Him who rules at the right hand of the Majesty, 1 Peter 3:22, you enjoy in Him also the prerogatives of royalty and government. Even now you must no longer serve the world, with Christ you may overcome the flesh, the world and the devil; your position as rulers will hereafter become more manifest to yourselves and to the world. In you shall be completely fulfilled what in the faithful of Israel could be realized only in feeble beginnings. Cf. Isaiah 61:6; Psalms 148:14. Grotius quotes the saying of Cicero that it is a royal thing to be the servant of no passion. ἔθνοςἅγιον. As Israel was, among the many nations of the world, separated and consecrated to God, Exodus 19:6; Deuteronomy 7:6, so are you in a much higher sense a holy congregation in the midst of this sin-stained world, you are cleansed by the blood of Christ, sanctified by the Spirit of God, 1 Peter 1:2, and bidden to strive indefatigably for holiness by renouncing the world and growing in brotherly love, 1 Peter 1:22. λαὸςεἰςπεριποίησιν=ςַ ?ννְ ?βֻ ?μָּ ?δ, a people acquired for possession, is the last title of honour, Exodus 19:5; Deuteronomy 7:6; Malachi 3:17. Titus 2:14; Isaiah 43:21. ὤν may be understood. λαός as exposed to ἔθνος may be designed to give prominence to the ideas of subordination to the King and of classification according to office and station, while ἔθνος suggests the idea of external relations and national habits. Some take περιποίησις actively for acquiring, as in 1 Thessalonians 5:9; 2 Thessalonians 2:14; Hebrews 10:39, in the sense of the people destined, to acquire the glorious inheritance of God; but the reference to the Old Testament and the absence of an object in the passage under notice, which elsewhere uniformly accompanies it, forbids such an interpretation. As God had acquired the people of Israel by taking them from the Egyptian house of bondage, so He has acquired the Church of the New Testament by the blood of his Son.—Following Isaiah 43:20, the Apostle next specifies the end for which God did choose them as His own and accord to them such high immunities, not that they should seek therein their own glory, but that they should glorify God. Cf. Matthew 5:16. The construction is similar to that of ἀνενέγκαι in 1 Peter 2:5. That ye should publish, etc.—ἐξαγγείλητε=to publish forth, to tell out, to give wide-spread publicity to what takes place within, cf. Titus 2:14; Ephesians 2:10. This must take place by word and deed, not only by called teachers but by the entire community of believers. The virtues.—ἀρετή, although of frequent use in the writings of the Greek philosophers, occurs in the New Testament, besides this passage, only in Philippians 4:8; 2 Peter 1:3; 2 Peter 1:5. The word used in the parallel passage of the Old Testament is ϊְ ?δִ ?μָּ ?ϊִ ?ι, my praise, cf. Isaiah 48:8; Isaiah 48:12 in LXX. The ἀρεταί of God are, as Gerhard rightly explains, those attributes of God which shine forth from the work of our free calling and the whole contrivance of our salvation. The connection suggests more particularly His Omnipotence which removes every obstacle, and His mercy which condescends to the most degraded slave of sin. The last attribute, in particular, was expressed in the appearing of Christ. Believing congregations should be both the trumpets and mirrors thereof. καλεῖν, elsewhere applied to the call of the Apostolate, Matthew 4:21; Mark 1:19; Romans 1:1; Galatians 1:15; 1 Corinthians 1:1; then to invitations to enter into the kingdom of God, Luke 5:32; 1 Corinthians 1:9; Revelation 19:9; Matthew 22:14; Matthew 9:13; Luke 14:24; Luke 5:32; Romans 8:30; Romans 9:12; Romans 9:24; 1 Corinthians 1:7; 1 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14; that is, the kingdom of grace and glory. 1 Thessalonians 2:12; 1 Timothy 6:12; Hebrews 9:15; 1 Peter 5:10. This invitation is mostly effected by the preaching of the Gospel, but sometimes also by God addressing men personally and calling them by their names, Genesis 12:1; Exodus 31:2; Isaiah 13:3; Acts 9:4, and by the efficient working of His Spirit in their hearts. God the Father, the God of all grace is here, as elsewhere, He who calls, 1 Corinthians 1:9; Galatians 1:15; 1 Peter 5:10. He thus realizes in time (in this present life) the antetemporal (the eternal) act of election. The darkness is, according to Flacius, the kingdom of darkness and that most sad condition which belongs to all men before they come to Christ. It comprises both ignorance of God and the greatest unrighteousness, the slavery of Satan, and lastly, all kinds of punishment, the curse and wrath of God, and, we may add, the anxious unrest and torment of conscience. This figure being applied to the Jews in the Old Testament, Psalms 107:10; Isaiah 9:2, affords no clue, that Peter was addressing former pagans. Opposed to darkness is the wonderful light of God, who Himself is Light as to His Being. It translates believers into His holy and blessed communion of light; their understanding is therein enlightened, their will sanctified and their conscience filled with peace. It is a wonderful Light as to origin, nature and effect, since it makes of sinners the children of God. “It discovers wonderful things and cannot be seen by the worldly-minded.” Roos. “It is wonderful, just as to one coming out of long darkness the light of day would be wonderful.” de Wette. 1 Peter 2:10. Which in time past—but now compassionated.—The remembrance of what they had once been, must deepen the sense of gratitude on the part of the readers of the Epistle. Peter cites freely Hosea 2:23, where, of the people in their then condition, it is said that they were not the people of God, but that in the days of Messiah, God would say unto them, “Thou art my people.” The passage in Hosea manifestly refers to Israel. The prophecy met its fulfilment whenever a Jewish congregation joined Christianity. If the meaning were the substitution of a new Christian people, a people either composed of Jews and Gentiles, or mainly and by way of preference of Gentiles—for the people of Israel—those promises would either still remain unfulfilled, or be fulfilled in a way that needed, after the manner of Paul, to be more clearly defined and substantiated. Οὐλαός not only no people of God but the very opposite. Ἐλεηθέντες. “The Aorist denotes the historical fact, the act of Divine compassion to have really taken place.” Steiger.—οὐκἠλεημένοι, a long time before they had, under the Divine judgments, been given over to sin and its fruit of corruption. AND ETHICAL1. It would be erroneous to represent the nature of regeneration as a state out of which whatever is good is spontaneously flowing, as water flows from a strong fountain; the new man needs constant growth in all his powers. The light of his knowledge must deepen and increase; his will must become more firm and decided; he must grow in love, hope, patience and all other virtues, Hebrews 6:1; Ephesians 4:15; 1 Thessalonians 4:1; 1 Thessalonians 4:10; Philippians 3:12. This necessitates exhortation on the part of others, and the regenerate must (of course in the spirit of the Gospel, for the flesh is ever warring against the spirit) coerce himself to do good. “A Christian is in process of being, not already completed. Consequently, a Christian is not a Christian, that is, one who thinks that he is already a Christian, whereas he is to become one, is nothing. For we strive to get to heaven, but are not yet in heaven.” Luther. 2. Christianity is not satisfied with partial and superficial improvements; it demands inflexible severity toward the old man, and insists upon it that impurity in every shape and form shall be exposed and struggled with, 1 Peter 2:1.—The progress of the Christian life corresponds every way to its beginning. He that in a first repentance has been awakened from spiritual sleep, must every day rise anew from sleep; he that has put on Christ in faith, must daily put Him on more thoroughly. This is necessary because the old man exists alongside the new, although the dominion of the former be broken. 3. The means whereby the new man is nourished and furthered is none other than that to which he owes his existence. He must grow out of (ἐκ) God, His spirit, and His word. It is a most dangerous opinion for any to hold that he has inwardly appropriated so much of the Divine word as to be able to dispense with the outward word. He that despises this may soon be punished by God, in that He will so effectually deprive him of His light and strength as to induce him to regard as Divine revelations his own vain imaginings and foolish dreams.—Wiesinger says: “The Christian may measure his love of God by his love of the word of God; it is his personal experience of the love of God that draws him to the word, and what he seeks is an ever-increasing, ever-deepening experience of the χρηστότης of the Lord. Inquiry led by such an impulse of personal communion with the Lord contains within itself its own rule and corrective, a power which gathers together into one centre of life all the varying phases of the Scriptures, and guards them from being shattered and alienated.” 4. A spiritual house, a temple, must also have a priestly people, 1 Peter 2:4. The priestly consecration of the New Testament consists in that we seize by the self-surrender of true faith the true sin-offering and atonement made on Golgotha, and offered and presented to us in the means of grace. First comes the sin-offering, then the burnt-offering, then the thank-offering; hence none can live in the service and to the praise of God unless he first have seized, by the true burnt-offering of faith, the true sin-offering of Christ, and unless his whole life become (working outwardly from within) one whole thank-offering, one whole and undivided act of worship. The real burnt-offering is thenceforth repentance and faith, wherein man dies daily with the right sin-offering of Christ, and daily revives, and suffers himself and his whole life to be possessed of God, by being refined, purified and consumed in the fire of the Holy Ghost.” Kliefoth. The general priesthood of Christians applies only to converted, believing and living Christians, and implies that there is no class or state of Christians privileged with exclusive mediation of salvation. Luther has powerfully brought out this doctrine in connection with justification, and Spener propounded it anew. But God has likewise instituted for the church an office for the administration of the means of grace, a clearly defined service to be committed to certain persons, which is evident from 2 Corinthians 3:11; Ephesians 4:11; 1 Corinthians 12:28; Matthew 28:19-20; James 3:1; 1 Corinthians 14:5. 5. The Divine pleasure rests on the spiritual sacrifices of the priests of the New Testament, only for the sake of Christ; where this truth is sincerely held, neither self-righteousness, nor despondency, its twin sister, can maintain their ground. 6. The nature of Christ reflects itself in believers. They are, 1 Peter 2:5, stones, temples, priests. Every stone is, as it were, a temple by itself; many houses of God constitute the One Church of Christ. 7. Holy Scripture is silent concerning the predestination of individuals to unbelief, sin and damnation, although it teaches that God has (temporally) concluded all in unbelief, that he might have mercy upon all, Romans 11:32. 8. With the Reformers, we should draw the true idea of the Christian Church from 1 Peter 2:9, although it applies only to a small fraction of the degenerate Christendom of the present. The ungodly are only in appearance and name, not in truth and in deed, members of the Church. 9. We learn from 1 Peter 2:9 that there is no antithesis between the New Testament and the Old, provided the latter be treated according to its kernel and substance; Peter comprises both as a unit, but at the same time gives uniform prominence to the spirituality and intrinsicality of Christianity, and specifies a spiritual house, spiritual sacrifices and living stones; so that the Old Testament is represented by him as the Divinely appointed threshold and porch of the New. The province of bringing out the contrast between the Old Testament and the New was left to St. Paul. AND 1 Peter 2:1. Which are the things that kill brotherly love and ought therefore earnestly to be fought against and laid aside?—Growth in Christian perfection: (a) its soil; (b) its necessity; (c) its means.—Love of the Divinely given means of grace both the mark and task of the new man.—The foundation, on which all Christian exhortations are resting.—The true Church is the mother, nourishing her children with the pure milk of the Divine word.—Jesus, the sinner’s cordial and delight in life, suffering and dying.—Christ, the living stone, ever living and animating His people.—Christians are living stones in the building of the kingdom of God: 1. What does it mean? 2 What is necessary to it? 3. What advantage does it bring?—The Christian state a holy priesthood: 1. Its dignity; 2. Its duties.—The two-fold destination of the Church’s corner-stone.—Of the vessels of wrath set (prepared) for condemnation.—The chosen generation of the children of God: 1. Their election; 2. Their destination.—Only God’s people is a people indeed. Starke:—The punishment of sin is affected by regeneration, for this must supply us with the ability to avoid evil.—He that betrays attachment to some one darling sin to which natural naughtiness, habit, or manner of life render him peculiarly liable, gives proof that he is not yet in earnest as to his sanctification.—Sin is an arch-deceiver; let every man take care not to be deceived, and not to regard evil and harmful as good and harmless.—The longer and the more we partake of the sweet milk of the Gospel, the more do we increase in the spirit.—Faith gives us some taste of the grace, mercy and loving-kindness of God, Psalms 34:9.—He that tastes the goodness of God must show it in loving converse with his neighbour.—Well built on Christ; who can destroy this temple? Matthew 16:18. In this temple offer diligently the incense of your prayer and sacrifice.—Good works are well pleasing to God, not because of their perfection, but because of Christ the Beloved, for they are wrought in God, John 3:21.—Consider the cause and the order of salvation; Christ is the cause, faith the order; both must go together or salvation is impossible, John 3:36.—Those who reject Christ lose their life, but do neither hurt Him nor His Gospel any more than a well-secured corner-stone can be hurt by those who stumble at it.—The great glory of believers:—they have consolation and joy in life and death.—The unconverted are abominable to God, the converted precious and acceptable. Lisco:—Sincere repentance: (a) its nature; (b) its motive.—The blessed communion with Christ Jesus.—The exalted dignity of the Christian Church.—The Christian’s life of faith.—The eternally immovable foundation of the kingdom of heaven.—Christ stands in a contrasted relation to man.—The Apostle’s exhortation that we should build up ourselves. Leighton:1 Peter 2:21; 1 Peter 2:2. The apostle requires these two things: 1. The innocency of children; 2. The appetite of children.—Epictetus says: “Every thing hath two handles.” The art of taking things by the better side, which charity always doth, would save much of those janglings and heart-burnings that so abound in the world.—There is none comes to the school of Christ, suiting the philosopher’s word, ut fabula rasa, as blank paper to receive His doctrine, but, on the contrary, all scribbled and blurred with such base habits as these—malice, hypocrisy, envy, etc.—These two are necessary conditions of good nourishment: 1. That the food be good and wholesome; 2. That the inward constitution of them that use it be so, too.—Iisdem alimur ex quibus constamus.—Pure and unmixed, as milk drawn immediately from the breast; the pure word of God without the mixture, not only of error, but of all other composition of vain, unprofitable subjects or affected human eloquence, such as become not the majesty and gravity of God’s word, 1 Peter 4:11.—“Desire the sincere milk”: 1. It should be natural; 2. earnest; 3. constant. 1 Peter 2:3. The free grace of God was given to be tasted in the promises, before the coming of Christ in the flesh, but being accomplished in His coming, then was the sweetness of grace made more sensible; then was it more fully broached and let out to the elect world, when He was pierced on the cross and His blood poured forth for our redemption. Through those holes of his wounds may we draw and taste that the Lord is gracious, says St. Augustin.—“If ye have tasted.” There must be, 1. a firm believing the truth of the promises wherein the free grace of God is expressed and exhibited to us; 2. a particular application or attraction of that grace to ourselves, which is as the drawing those breasts of consolation, Isaiah 66:11, namely, the promises contained in both Testaments; 3. there is a sense of the sweetness of that peace being applied or drawn into the soul, and that is properly this taste. 1 Peter 2:4-5; 1 Peter 2:1. The nature of the building: It is a spiritual building; having this privilege that it is tota in toto et tota in qualibet parte. The Hebrew for the word for palace and temple is one. 2. The materials of it. 3. The structure or way of building it.—First coming and then built up.—As these stones are built on Christ by faith, so they are cemented one to another by love.—“A holy priesthood”: 1. The office; 2. The service of that office; 3. The success of that service.—[Apparent paradox: God claims the heart whole and yet broken.—M.] 1 Peter 2:6. In these words are five things: 1. This foundation stone; 2. The laying of it; 3. The building on it; 4. The firmness of this building; 5. The greatness and excellence of the whole work.—What Seneca says of wisdom is true of faith: “Puto multos potuisse ad sapientiam pervenire, nisi putassent se jam pervenisse.” 1 Peter 2:9; 1 Peter 2:1. The estate of Christians; 2. Its opposition to the state of unbelievers; 3. The end of it. ‘Generation’: They are of one nation, belonging to the same blessed land of promise, all citizens of the new Jerusalem, yea, all children of the same family, whereof Jesus Christ, the root of Jesse, is the stock, who is the great king and the great High-priest, and thus they are a royal priesthood.—They resemble in their spiritual state the Levitical priesthood: 1. In their consecration: (a) they were washed, cf. Revelation 1:5; (b) The washing was accompanied by sacrifice [Christ’s blood was shed in sacrifice]; (c) They were anointed [Christians are anointed with the gifts of the Spirit]; (d) They were clothed in pure garments, Psalms 132:9; (e) They had offerings put into their hands. 2. In their services: (a) They had charge of the sanctuary [Christians have charge of their hearts]; (b) They were to bless the people [the prayers of Christians convey blessings to the world]. 3. In their course of life: [The life of Christians is regulated by a code of holy laws.—M.] [Baxter: 1 Peter 2:2. Alas what a multitude of dwarfs has Christ, that are but like infants, though they have numbered ten, twenty, thirty, forty, fifty, or even sixty years of spiritual life.—M.] [John Glas: 1 Peter 2:9. “There is now no more any place on earth where the whole Church assembles for worship; but they all assemble in the heavenly Jerusalem, where Jesus is, the antitype of that on earth, in which the Church of Israel assembled, and toward which they worshipped from all corners of the land. Here they on earth have their conversation, Philippians 3:20; and unto that place the tribes of God go up now worshipping God, all serving in newness of the Spirit; and there are no worshippers now but spiritual worshippers. Thus there is an end put to all controversies about earthly holy places and temples of God made with hands.”—M.] [1 Peter 2:2. The early Christians administered milk and honey, which was the ordinary food of infants, to such as were newly received into the Church; showing them by this sign that by their baptism they were born again, and bound to manifest the simplicity and innocence of infants in their life and conversation.—M.] [Mosheim: 1 Peter 2:8. “The stone of stumbling and rock of offence,” as the prophet affirms, is the Lord of Hosts Himself; but this “stone of stumbling and rock of offence,” as asserted by the Apostle, is no other than Christ, the same stone which the builders refused. Therefore Christ is the Lord of Hosts Himself. If the Scripture, thus compared with itself, be drawn up into an argument, the conclusion may indeed be denied, and so may the whole Bible, but it cannot be answered.”—M.] [Jones of Nayland:—“Whereunto they were also appointed.” Not appointed to be disobedient, but appointed, since they would be disobedient, to take their own course and the consequences of it; to stumble and fall at difficulties, of which they would easily have seen the proper solution, and so got over them unhurt, had they but modestly begged, and dutifully followed, the Divine illumination.”—M.] [Abp. Secker:—Query: “What is the origin of the metaphor ‘living stones’, as applied to Christians?”—M.] [Clarke suggests a common Hebrew root αָּ ?πָ ?δ to build of αֵּ ?ο a son, αַּ ?ϊ a daughter, αֵּ ?ιη a house and ΰֶ ?αֶ ?ο a stone. A house (αִּ ?ιϊ) is built of stones (ΰַ ?αָ ?πִ ?ιν), a house or family, also called αֵּ ?ιϊ consists of sons (αָּ ?πִ ?ιν) and daughters (αָּ ?πεֹ ?ϊ). The house of God is the Church which rests on Christ, the Living Stone, and Christians are members of Christ, drawing their life from Him and resting on Him, and therefore living stones.—M.]. Footnotes: 1 Peter 2:1. [ καταλαλίας = slanderings, so German; backbiting; Wiclif, Tyndale, Cranmer, Geneva; detractions, Reims.—M.] 1 Peter 2:1. [ἐπιποθήσατε = long, yearn for, so German; covet, Wiclif.—M.] [Cod. Sin. *πᾶσανκαταλαλίαν.—M.] 1 Peter 2:2. [λογικὸνἄδολονγάλα = spiritual (Alford) guileless milk. Many important MSS. add after αὐξηθῆτε, εἰςσωτηρίαν.—M.] [Cod. Sin. αὐξη. θ. εἰςσωτηρίαν—M.] 1 Peter 2:3. [εἴπερ=if, otherwise, German; if, that is, Alford.—M.] 1 Peter 2:3. [χρηστὸς=good, Geneva; sweet, Wiclif, Reims, Vulgate; pleasant, Tyndale.—M.] [Cod. Sin. *εἰ ?—M.] 1 Peter 2:4. [προσερχόμενοι=nighing, Wiclif; approaching, Reims, Germ.—M.] 1 Peter 2:4. [παρὰΘεῷ ?=with God, i. e., before God.—M.] 1 Peter 2:5. [οἰκοδομεῖσθε, Imper.=be ye built up.—M.] 1 Peter 2:5. [λίθοιζῶντͅες=living stones.—M.] 1 Peter 2:5. [διὰ ?=through, Germ.—M.] [Cod. Sin. ἐποικοδ.—πνεύματος (πνευματικ.)—ισ—Θεῷ without Article.—M.] 1 Peter 2:6. [διότι=for the which cause, Reims; because, Alford.—M.] 1 Peter 2:6. [καταισχυνθῇ ?=ashamed, Germ., Tyndale, Geneva.—M.] [Cod. Sin. ἐνγρ.—*ἐπ̓αὐτόν.—M.] 1 Peter 2:7. [To you, then, who believe, is the honour,—so, substantially, Wiclif, Reims, Vulgate, Germ., Alford. See note below.—M.] [Cod. Sin. *ἡμῖν—ἀπιστοῦσιν—λιθοσ.—M.] 1 Peter 2:8. [And a stone of stumbling and rock of offence,—at which they stumble, Germ.—who stumble, Alford—being disobedient to the word, de Wette, Alford; who believe not on the word, Germ. At any rate ἀπειθοῦντες not προςκόπτουσι belongs to τῷλόγῳ.—M.] [Cod. Sin. **οἱκαὶπροσκόπτ.—M.] 1 Peter 2:9. [λαὸςεἰςπεριποίησιν=a people for acquisition; of purchasing, Wiclif; of purchase, Reims; acquisitionis, Vulgate.—M.] 1 Peter 2:9. [ἐξαγγείλητε=publish, literally, tell out; Alford.—M.] 1 Peter 2:9. [τὰςἀρετὰς=the virtues, Luther, Vulgate; the perfection, Kistemaker.—M.] 1 Peter 2:9. [εἰς=to, unto, rather than into, German.—M.] 1 Peter 2:9. [Θαυμαστὸν=wonderful, German.—M.] 1 Peter 2:10. [No people, German.—M.] 1 Peter 2:10. [Uncompassionated—compassionated, Alford.—οὐκ marks contrariety, unpitied and pitied.—M.] 1 Peter 2:10. [Uncompassionated—compassionated, Alford.—οὐκ marks contrariety, unpitied and pitied.—M.] 1 Peter 2:11-17 Analysis:—Exhortation to show our election of grace in the various relations of the life of our pilgrimage, primarily with respect to established authority. 11Dearly beloved, I beseech you asstrangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12Having your conversation honest among the Gentiles: that,whereas they speak against you as evil doers, they may by your good13 works, which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; 14Or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. 15For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.17 Honour all men. Love the brotherhood. Fear God. Honour the king. AND 1 Peter 2:11. I exhort you, etc.—This exhortation alludes to 1 Peter 1:1, and enjoins the cleansing of the soul and a comely behaviour among the Gentiles, on the grounds of their condition of pilgrims.—παροίκους should be joined with ἀπέχεσθαι. πάροικος=one who lives as a stranger or denizen in a country or community; παρεπιδήμος = one who stays in a place for a short time, like travellers on a journey, 1 Peter 1:1; 1 Peter 1:17. By their present state he reminds them of the general lot of men on earth. “We are in body and soul expatriated; nothing is permanent on earth.” Calov. Lasting joys and riches are only in our true home. It is also befitting that as strangers you should not offend those among whom you live.—ἀπέχεσθαι even stronger than μήσυσχηματιζόμενοι, 1 Peter 1:14; it denotes inward and outward abstinence.—σαρκικαὶἐπιθυμίαι=ἐπιθυμίαιτῆςσαρκός, Ephesians 2:3; 2 Peter 2:18;= κοσμικαὶἐπιθυμίαι, Titus 2:12; cf. 1 John 2:16. In a narrower sense it denies all desires and impulses that seek pasture in sensual thoughts and gratification—in eating and drinking, and obscenity and incontinence. The primary reference may be to these, but there is also an ulterior reference to those lusts whose seat is rather in the soul than in the body, e. g., hatred, idolatry, wrath, conceit of knowledge, avarice, cf. Galatians 5:19; 1 Corinthians 3:3; Romans 8:6; Ephesians 2:3; Colossians 2:18. Consequently all manifestations and motions of the selfishness of man in general. They are said to war against the soul; they go out against it, surround and assault it. Bengel calls this “a great saying”; cf. James 4:1; Romans 7:23. The design is not so much to describe the nature of the lusts as to enforce the exhortation.—κατὰτῆςψυχῆς. Neither the contrast between flesh and spirit, described by St. Paul, Romans 7:14, etc.; Galatians 5:17; nor as Calov and Steiger take it, “they war against the nature of the regenerate soul.” The proposition is general, and ψυχή denotes elsewhere the principle of personal life. 1 Peter 1:9, it is the soul that is to be saved, and 1 Peter 1:22, it is the soul that is to be sanctified through faith. The life of the soul is hidden, hurt and killed by fleshly lusts, cf. Matthew 10:39; Matthew 16:25; Luke 17:33. [Alford remarks, “ψυχή, the man’s personal, immortal part, as opposed to his body, his μέλη in which the ἐπιθυμίαιστρατεύονται is held in suspension between influences from above and influences from beneath—drawn up and saved, or drawn down and ruined,—and among its adversaries are those fleshly lusts, warring against it to its ruin.”—M.] 1 Peter 2:12. Having your conversation good among the Gentiles.—ἀναστροφή, 1 Peter 1:14.—ἔχοντες. If. we do not read ἀπέχεσθε, the Accusative ought to follow; but sometimes Participles, removed from the verbs by which they are governed, stand in an abnormal case; the casus rectus gives greater prominence to an idea, v. Winer § 64, 2. Christians are opposed to an ungodly world, and are charged to be the salt and the light of the world, which closely watches them. (Matthew 5:16).—ἐντοῖςἔθνεσιν is a hint that the Epistle was addressed to Jewish Christians. The unbelieving Jews are probably reckoned among the ἔθυη; so Weiss.—καλήν. The deeper view of Greek philosophy represented immorality and ugliness, and morality and beauty as convertible ideas. In the matter in which they speak against you as evil doers.—ἐνᾧ not: instead of, while, but in the same matter, in the same occasion in which, because of which, they speak against you as evil doers. [The sense is, “that that conduct, which was to them an occasion of speaking against you as evil doers, may by your good works become to them an occasion of glorifying God. Alford.—M.] Join ἐνᾧ with δοξάσωσι, cf. 1 Peter 3:16. It was just the good conversation of Christians, their Christian works, judged superficially and referred to evil motives, that gave occasion to the heathen to slander and persecute them, ένᾧ is defined by καλὰἔργα, compare in point of language, Romans 2:1.—καταλαλοῦσινὑμῶνὡςκακοποιῶν.—Tertullian says: If the Tiber rises to the walls of the city, if the Nile does not irrigate the fields, if an earthquake takes place, if famine or the pestilence arise, they cry forthwith: Away with the Christians to the lions. For your good works’ sake…glorify.—ἐποπτεύσαντες refers to ἐνᾧ, from which we must supply τοῦτο. It signifies: to look closely upon a thing in order to see through it. So it was applied to those mysteries which were difficult to explain, cf. 1 Peter 3:2; Ephesians 3:4. Superficial observers, as appears from the account given by Tacitus, regarded the brotherly love of the Christians as a secret covenant imperilling the state, their decision as obstinacy, their heavenly-mindedness as hatred of the human race. Their departure from the sinful customs of their fathers was treated as contempt for and rejection of all human ordinances, cf. 1 Peter 2:19-20; 1 Peter 3:10-12; 1 Peter 3:17; 1 Peter 4:15; 1 Peter 2:14. A definite date, e. g., the time of the persecutions under Nero, or even under Trajan, can hardly be substantiated. Join ἐκτῶνκαλῶνἔργων to δοξάσωσιν, for the good works’ sake, proceeding out of them. δοξάσωσιν.—Calvin rightly observes that our aim ought not to be to make unbelievers speak and think well of us, but rather to keep before our eyes the glory of God. More correct knowledge may constrain them to glorify God, to give honour to God, of whom believers are said to be the children. Peter evidently thinks of the words of Jesus at Matthew 5:16. Roos adds: In such a case we must not always look for a proper praise of God. Provided people praise the good works, they praise our heavenly Father, as the Author of them, just as he that praises the good manners of a child, virtually bestows praise on his instructor. Although people treat the faith of God’s children as superstition and folly, they may for all that praise their works, and thus give glory to God. Justin Martyr supplies an illustration of such δοξάζειν. He confesses that, when still a heathen, he deemed it impossible that the Christians could be addicted to the unnatural vices of which they were accused, because they were so ready to die for Christ. In the day of visitation.—ἐπισκοπή, ἐπισκεπτέσθαι = τָּ ?χַ ?γ denotes both the merciful visitation of God, and His judicial and primitive inquisition; for the former sense cf. Genesis 21:1; Genesis 1, 24; Exodus 3:16; Exodus 4:31; 1 Samuel 2:21; Job 7:18; Luke 1:68; Luke 1:78; Acts 15:14; for the latter, see Jeremiah 9:24-25; Jeremiah 44:13; Jeremiah 46:25; Jeremiah 9:9; Psalms 59:6; Exodus 20:5. Commentators are divided, either sense finding many advocates. It is perhaps best to combine both views, as the Apostle himself does not define his meaning, and as both visitations of mercy and wrath, do often occur together. It is by no means an insoluble riddle that unbelievers are made to glorify God by sufferings, since experience shows that in seasons of heavy judgments, stony hearts are sometimes softened and melted. The word ἡμέρᾳ relates, as is often the case, to longer periods of time than a day of twenty-four hours. The allusion here is neither to the day of judgment (as Bede maintains), nor to an investigation of the life of believers on the part of the world (as Roos suggests). [The day of God’s visitation in wars, earthquakes, plagues, etc., brought out the faith and love of the Christians, as contrasted with that of the Jews and Heathens. Wordsworth cites the history of the plague at Carthage, in Cyprian’s Episcopate, as described by his deacon, Pontius, p. 6. “The majority of our brethren,” says Pontius, “took care of every one but themselves; by nursing the sick, and watching over them in Christ, they caught the disorder which they healed in others, and breathed their last with joy; some bare in their arms and bosoms the bodies of dead saints, and having closed the eyes of the dying, and bathed their corpses, and performed the last obsequies, received the same treatment at the hands of their brethren. But the very reverse of this was done by the Gentiles; those who were sinking into sickness, they drove from them; they fled from their dearest friends; they threw them expiring into the streets, and turned from their unburied corpses with looks of execration.” See also Cyprian’s words in his treatise published on that occasion, De Mortalitate, sive Peste, capp. 9, 1 Peter 10: Mortalitas ista, ut Judζis et Gentilibus et Christi hostibus pestis est, ita Dei servis salutaris excessus est.—M.] 1 Peter 2:13. Be subjected, therefore, to every human institution, etc.—From the wholly general precept concerning the conversation of Christians among the heathen, the Apostle, moved by the very common slanders uttered against them, that they were dangerous to the State, and aiming at the overthrow of all the bands of law, takes occasion to descend to the most ordinary duties, to the exhortation of submitting to the secular authority, and of not abusing Christian liberty. ὑπόταγητε.—The Aorist Pass, is sometimes used in a Middle sense, v. Winer.—οὗν primarily connects with 1 Peter 2:12, secondarily with 1 Peter 2:11.—πάσῃἀνθρωπίνηκτίσει.—The word κτίσις, like κτίζειν, is generally applied to Divine creations and institutions, or used to denote a creature; but here the adjective ἀνθρωπίνῃ shows that it signifies any institution or appointment irrespective of origin. Limiting κτίσις to the idea of the Divine institution of the world is confusing. The Apostle intends by the use of the adjective ἀνθρωπίνῃ to meet the objection that Christians, in view of their Christian liberty, were bound to obey only authorities immediately appointed by God, because there was much sinfulness mixed up with such human institutions; he further desires to distinguish the Divine ordinance of the State from that of the Church, 1 Peter 2:5, without, however, denying the mediately Divine institution of the secular power, as Paul avers at Romans 13:1-2; Romans 13:4. Flacius rightly remarks: “It is called a human ordinance because secular constitutions do not originate in an explicit and specific word of God, as true religion does; but they are rather ordained by man and his agency, at least as far as we are able to judge, that cannot see the hidden sway of God.” If this Epistle belongs to the time of Nero, light is shed on the selection of this predicate. Peter may have recollected the words of his Master, Matthew 17:26-27. Luther comments in this respect as follows: “Although you are free in all externals (for you are Christians) and ought not be forced by law to be subjected to secular rule (for there is no law for the just [i. e., to the justified—M.]), yet you ought spontaneously to yield a ready and uncoerced obedience, not because necessity compels you, but that you may please God, and benefit your neighbour. Thus did Christ act, as we read, Matthew , 17.”—πάσῃ ?—be it Heathen, Jewish, or Christian authority; be it this or that constitution. [Wordsworth:—“Water may be made to assume different forms, in fountains and cascades, and be made to flow in different channels or aqueducts, by the hand of man; but the element itself, which flows in them, is from God. So again, marble may be hewn by man’s hand into different shapes: under the sculptor’s chisel it may become a statue, a frieze or sarcophagus, but the marble itself is from the quarry, it is from the creative hand of God.—So it is with the civil power. The form which power may assume, and the person who may be appointed to exercise it, may be κτίσειςἀνθρώπιναι, ordinances of man; but the authority itself (ἐξουσία) is from God. Consequently, as St. Peter teaches, we are bound to submit to every ordinance of man, in all lawful things, “for the Lord’s sake,” whose ministers and vicegerents our rulers are; and, as St. Paul declares, “he that resisteth the authority, resisteth the ordinance of God, and they that resist shall receive to themselves damnation.” See Romans 13:1-3.—M.] For the Lord’s sake.—Probably to be understood of God the Father, who had been mentioned in 1 Peter 2:12, although 1 Peter 2:3, and elsewhere in Peter, as in Paul, Christ is called Lord. [But is not the reference rather to Christ? For, 1. κύριος with Peter always describes Christ, except in quotations from the O. T. (Alford): 2. Christians derive their liberty from their union to Christ.—M.] The sense is: because God demands it, because He has founded this institution, Romans 13:1; Romans 13:5. This defines, also, the limits of Christian subjection: the duty of obedience ceases, where God from heaven decisively forbids it, Acts 4:19; Acts 5:29. The Apostle specifies two classes of political powers whom Christians are bound to obey: first, the king or emperor, second, his ambassadors or representatives. The Jews and the Greeks called the Roman Imperator, king.—ὡςὑπερέχοντι.—ὡς denotes a well known reason. ύπερέχοντι, wielding the highest sovereign power on earth. Otherwise, 1 Timothy 2:1. Bengel rightly: supereminens.—αὐτου connects, of course, with βασιλεῖ, not with κύριος. “In inferior powers, we must see and honour the king, in the king, God Himself.” Gerhard. The ethical purpose of the power wielded by all authorities is to punish evil-doers, and to recognize the good with marks of praise and approbation, cf. Romans 13:3-4. Calov cites the language of Plato, that rewards and punishments keep the state together, and quotes from Cicero the saying of Solon, that the state is best governed if the good are attracted by rewards and the evil kept in bounds by punishment.—ἐκδίκησις, not execution of the laws, but punishment, vengeance.—κακοποιῶν, to be taken in a general, objectively ethical sense, and to be interpreted by 1 Peter 4:15, which treats of murderers and other malefactors. This passage contains not the faintest reference, altogether, to the character of Christians, as drawn by Suetonius and Tacitus, to wit, that they were political offenders. How could the Apostle have subscribed to such a delineation of their character! This passage, therefore, cannot be used to determine the date of the Epistle.—ἔπαινος, recognition by word and deed, praise, protection and promotion. 1 Peter 2:15. For so is the will of God…men.—Gerhard:—Even though your innocence and obedience are insufficient to effect the conversion of others or their praising God, you will be able, according to the will of God, to silence blasphemers.—οὔτωςεστί, after this manner, is the will of God. [Then follows what the will of God is in this direction, viz.: ἀγαθοποιοῦνταςφιμοῦνκ. τ. λ..—M.]—φιμοῦν from φιμός, a muzzle, to muzzle, to shut up the mouth, as with a muzzle, cf. Deuteronomy 25:4; Sir 20:31.—This ignorance originated in the corruption of the heart, and in its turn influenced it, (1 Peter 2:12; 1 Corinthians 15:34; John 16:3). It was marked by varying degrees of guilt. Paul contrasts the knowledge of the Divine will with this state of ignorance, Ephesians 5:17. Because they are blind as to Divine things, they are unable to understand our manner of conversation. [Wordsworth:—“Christ was crucified by the power of Rome, as He had foretold that He would be (Matthew 20:19). St. Peter and St. Paul, as they also foreknew, were martyred by Rome; but yet they preached submission to Rome.”—M.] 1 Peter 2:16. As free…God.—ὡςἐλεύθεροι may best be construed as the antecedent of the next verse, but only of its first member, πάνταςτιμήσατε. To construe it with 1 Peter 2:15 would require ἐλευθέρους. [But even this limitation to the first member of 1 Peter 2:17 renders such a construction hardly tenable. The supposition of the contrary seems to establish its untenableness. Does my freedom absolve me from the obligation of honouring all men? Am I not bound, on the general ground of Christian duty and equity, to give to all their due? On the whole, I consider the explanation of Wiesinger, adopted by Alford, the best, viz.: to regard 1 Peter 2:16 as an epexegesis on 1 Peter 2:15, not carrying on the construction with an Accusative, but with a Nominative, as already in 1 Peter 2:12, and, indeed, even more naturally here, because not the act consequent on ἀγαθοποιεῖν, as there on ἀπέχεσθαι, is specified, but the antecedent state and Christian mode of ἀγαθοποιεῖν. For arguments see Wiesinger and Alford.—M.] It is different with 1 Peter 2:12. Such subjection and true Christian liberty are not irreconcilable antagonisms. For the latter, founded on the redemption through Christ, is spiritual in its nature; it delivers us from sin and error, from the world and the devil, and unites us to God and His word by the bands of love, cf. John 8:32; Romans 6:18; Romans 6:22; Galatians 5:13; 2 Peter 2:19. In the sequel Peter cuts off all misunderstanding and abuse of liberty. The Gnostics abused Christian liberty by the commission of all kinds of infamous and criminal indulgences. The Jews, on the plea of being the people of God’s inheritance, claimed to be free from the laws of the heathen. On this account we read: “and not as having [=not as those who have—M.] freedom for a cover of malignity.” It is uncertain whether (as Cornelius and others suppose) there is here an allusion to the white baptismal robe, which was also a symbol of the liberty obtained through Christ.—ἐπικάλυμμα = παρακάλυμμα, something spread in order to cover a thing, hence, a cloak, a cover, a veil. Luther says: “If Christian liberty is preached, godless men without faith immediately rush in, and claim to be good Christians because they do not keep the laws of the Pope.”—κακία should not be explained with Wiesinger in the restricted sense of disobedience to the magistrate, but in a wider sense, just as the antithesis ἀγαθοποιεῖν is a more general ideal—δοῦλοιΘεοῦ.—To serve God, says Augustine, is the highest liberty. What was expected of Israel as a nation (often called the servant of God, Isaiah 44:1; Isaiah 44:21; Isaiah 48:20; Jeremiah 30:10); what Jesus was in a peculiar sense (and Peter calls Him so by preference, Acts 3:13; Acts 3:26; Acts 4:27; Acts 4:30), should be realized in every believer of the New Testament. 1 Peter 2:17. Honour all men.—The chief duties of a good conversation among the Gentiles are now briefly comprehended, according to the several relations in which they stand.—τιμήσατε, Aorist Imper., used of actions that are either rapidly completed and transient, or viewed as occurring but once. Winer § 48, 3, a. All men.—Not only the chief, but all men. In your intercourse with equals, show to each the respect you owe them, first, as God’s creatures, James 3:9, and, secondly, as having been redeemed by Christ, cf. 1 Peter 5:5-6; 1 Peter 3:8; Matthew 20:26; Matthew 23:12; Luke 14:11; Luke 18:14; Luke 22:26-27; Mark 10:43-44. The passage, Psalms 15:4, rightly translated, is not in conflict with this exhortation. Paul, in a similar exhortation, takes cognizance of civil position and personal goodness, Romans 13:7. To qualify this passage by limitation is arbitrary. τιμᾶτε, from τίω, to value, to define and pay the value of a thing or person. ἀδελφότης, the brotherhood viewed as a whole, all who are, or are called your brothers, cf. 1 Peter 1:22. Because such a disposition of esteem for and brotherly love of all can Only flow from a true relation to God, the next exhortation is: “Fear God,” cf. 1 Peter 1:17. Holy fear of the majesty of God is peculiarly in place, if you are tempted to abuse your Christian liberty. “He that fears God, loves his brethren, and embraces all mankind with becoming love, will not fail to render also to kings the honour that is due to them.” Calvin. Peter probably recollects Proverbs 24:21, which defines the same attitude of fearing God and honouring the king. Weiss calls attention to Matthew 22:21. [The variations of the Imperative form in this verse are noteworthy and suggestive. τιμήσατε, the Aor. Imper., marks the general principle, the following three Present Imperatives define its application in particular relations.—M.] AND ETHICAL1. Peter in the second part of the Epistle, 1 Peter 2:11, resumes the thought that believers are citizens of another fatherland, and only strangers here on earth, cf. 1 Peter 1:1; 1 Peter 1:4; 1 Peter 5:10; 1 Peter 1:17. This fundamental view of the Apostle runs through the whole Epistle; on it are based the exhortations which follow 1 Peter 4:6. It must, consequently, be of the highest importance that we should constantly keep up a lively sense of our status as strangers. It belongs to the most noble and powerful incentives to sanctification, cf. 2 Corinthians 5:8; 2 Corinthians 5:6; Philippians 3:20. 2. Holy Scripture wisely prescribes no rules as to the best form of constitution: we learn from the Old Testament that the theocratic form of government is, properly speaking, the institution which corresponds to the will of God; this is also the end contemplated by Christianity. God is to be the all-animating principle in those who gladly obey Him, 1 Corinthians 15:28; Revelation 21:3; Revelation 22:3. But this end can be attained only after Satan has been bound, and after the great separation has been consummated, Malachi 4:2; Matthew 13:40, etc. Many, impatiently anxious to anticipate the end towards which the development of the Christian Church is being led, rejected existing forms of government. Hence the Apostle exhorts, substantially, that it is the part of true Christians to be subjected to any human institution, whether monarchical, republican or aristocratic. The only limitation set to obedience to the government is its commanding any thing which militates against the clearly revealed will of God. It is not for us to ask how such and such a ruler did acquire his power, whether the constitution of a state be so framed as to contain the fundamental laws of God for the regulation of human relations, (as some try to press the word κτίσις), but we must obey for the Lord’s sake, who says: “By me kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” Proverbs 8:15-16. All rebellion against the ordained government is to be repudiated, as our evangelical Church has established it from the beginning, contrary to jesuitico-papistical teaching. [Fronmόller refers to Germany. Those who wish to see the whole subject illustrated on sound Church principles are referred to the Homilies against Wilful Rebellion in the Book of Homilies, authoritatively set forth by the Church of England, and received by the Protestant Episcopal Church in the United States “as an explication of Christian doctrine and instructive in piety and morals.”—M.] Rieger capitally observes: In the words “human institution or ordinance, the Apostle does not deprive governments of the honour that they are the servants of God, Romans 13:1, etc. The state and office of the government are God-derived; they have, indeed, in course of time, manifold human shapes, and in the hands of men have been variously instituted. But even this human element, so far from serving as a pretext for the withdrawal of submission, should rather be a root of patience, gladly to put up with human and inevitable infirmities, even in this respect.” 3. The Christian must adapt himself to every form of government, and, as a pilgrim, finds it not difficult so to do. 4. Every government is bound, for its own interest, to punish the wicked, and to protect the good. An unchristian, unjust government is a sore punishment to a country; but there is no greater evil than anarchy, as Sophocles already perceived. AND What is necessary to walk as a pilgrim on earth? 1. Abstaining from fleshly lusts; 2. Obeying all human governments; 3. Patiently suffering wrong.—Which are the marks that a Christian is a stranger and pilgrim here? Consider, (a) his speech; (b) his carriage; (c) his manners; (d) his aims.—The Christian state a continuous warfare, Job 7:1; Psalms 24:8–1. the enemies; 2. the weapons; 3. the victory.—Walk as lights in the heathenish-minded world!—The manifold days of visitation.—The Christian’s demeanour towards the secular power.—How to shut up most effectually the mouth of the ignorant?—The Pharisaic hearts that make liberty the cloak of maliciousness.—True liberty a blessed bondage before God.—The four main points of a good conversation in this world.—Why and how we should, as Christians, give honour to all men? Kapff:—What makes up true liberty? 1. To be the servants of God and Jesus; 2. to be subject, for the Lord’s sake, to all human authority; 3. to lead a good conversation, as strangers in the world. Staudt:—Maintaining the state of strangers: 1. In relation to the flesh; 2. In relation to the world. Starke:—Pilgrim, how long dost thou stay at the inn? Yonder is thy fatherland. Away with the voluptuous joys of the village, through which thou art journeying!—He that would be free from the breaking out of the lusts of the flesh, must seize them by the root and choke them in the beginning.—Fleshly lusts, though they begin sweetly and are soothing to the heart, are the soul’s inveterate enemies, and bring forth sin, James 1:15; Sir 21:3.—Fie! Christians like heathen. Beware and pray, “Gracious God, put an end to gross offences.”—The more a man is surrounded by false, hostile, watching people, the more must he be on his guard, not only to avoid evil, but the appearance of it, 1 Thessalonians 5:22.—The pious have always to endure slander, yet their best defence is not in their mouth or pen, but in their works and deeds, 1 Peter 2:15.—A Christian’s holy conversation must also aim at the conversion of others, which is realized in the case of some, 1 Peter 3:1.—The secular power is as much bound to reward virtue as to punish wickedness, Psalms 82:3-4; Proverbs 20:26.—Calumnies are best contradicted, if we prove by a holy conversation that they are untrue.—To requite evil with good has generally a good effect.—We are free, but not from the law of Christ and God, 1 Corinthians 9:21.—Christian courtesy tends to good reputation, to the favour and good-will of our neighbour, and to reciprocal good-will and confidence, Romans 12:10.—Mark that the fear of God is mentioned first, the honour of the magistrate afterwards, Acts 5:29.—There are two kingdoms, God’s and the emperor’s, each must remain within its bounds; God reserves to Himself the soul and conscience; the body, goods and possessions are under the emperor’s rule, Matthew 22:21. Lisco:—Walk, as it pleases God.—Which is the deepest foundation of Christian morality?—How does a Christian’s liberty exhibit itself? Basle Collections:—Christian abstinence: 1. its nature; 2. its motives. [Leighton:1 Peter 2:11. There is a faculty of reproving required in the Ministry, and sometimes a necessity of very sharp rebukes, cutting ones. They that have much of the spirit of meekness may have a rod by them, too, to use upon necessity; but sure the way of meekness is that they use most willingly.—It was a very wise abridgment that Epictetus made of philosophy, into those two words, bear and forbear.—It was the high speech of a heathen, That he was greater, and born to greater things, than to be a servant to his body; how much more ought he that is born again to say so, being born heir to “a crown that fadeth not away”! 1 Peter 5:4.—Fleshly lusts.—They war against the soul; and their war is made up of stratagem and sleight, for they cannot hurt the soul but by itself. They promise it some contentment, and so gain its consent to serve them and undo itself; they embrace the soul that they may strangle it. 1 Peter 2:12. Mark three things, 1. one point of a Christian’s ordinary entertainment in the world is, to be evil spoken of; 2. Their good use of that evil, to do the better for it; 3. The good end and certain effect of their so doing, the glory of God.—The goodness or beauty of a Christian’s conversation consisting in symmetry and conformity to the word of God as its rule, he ought diligently to study that rule and to square his ways by it; not to walk at random, but to apply that rule to every step at home and abroad, and to be as careful to keep the beauty of his ways unspotted, as those women are of their faces and attire, that are most studious of comeliness.—What have we to do in the world as His creatures, once and again His creatures, His new creatures, created unto good works, Ephesians 2:10, but to exercise ourselves in those, and by those to advance His glory?—that all may return to Him, from whom all is, as the rivers run back to the sea, from whence they came. 1 Peter 2:15. Whereas those that have most real goodness, delight most to observe what is good and commendable in others, and to pass by their blemishes, it is the true character of vile, unworthy persons (as flies sit upon sores) to skip over all the good that is in men and fasten upon their infirmities.—And this is a wise Christian’s way, instead of impatiently fretting at the mistakes or wilful miscensures of men, to keep still on in his calm temper of mind and upright course of life and silent innocence; this, as a rock, breaks the waves into foam that roar about it.—M.] [Warburton:1 Peter 2:13-14. Reward cannot, properly, be the sanction of human laws.—M.] [Harrington:—To say, because civil magistracy is ordained of God, therefore it cannot be the ordinance of man, is as if you said: God ordained the temple, therefore, it was not built by masons; He ordained the snuffers, therefore, they were not made by a smith.—M.] [Whately:—A timely, steady and mild resistance, on legal grounds, to every unlawful stretch of power (as in the well-known case of the ship-money) will prove the most effectual means, if uniformly resorted to, for preventing the occurrence of those desperate and extreme cases which call for violent and dangerous remedies.—M.] [M.:—The principle on which we should resist ordinances in conflict with the will of God is fortiter in re sed leniter in modo.] [Luther:1 Peter 2:16. Christ’s truth maketh us free, not civilly, nor carnally, but divinely. We are made free in such sort, that our conscience is free and quiet, not fearing the wrath of God to come. This is the true and inestimable liberty, to the excellency and majesty of which, if we compare the other, they are but as one drop of water in respect of the ocean. For who is able to express what a thing it is, when a man is assured in his heart that God neither is, nor ever will be angry with him, but will be forever a merciful and loving Father to him, for Christ’s sake! This is, indeed, a marvellous and incomprehensible liberty, to have the Most High Sovereign Majesty so favourable to us that He doth not only defend, maintain and succour us in this life, but also, as touching our bodies, will so deliver us as that, though sown in corruption, dishonour and infirmity, they shall rise again in incorruption, and glory, and power. This is an inestimable liberty, that we are made free from the wrath of God forever, and is greatly more valuable than heaven and earth and the created universe. “Blessed is the man who is in such a case; yea, blessed is the man whose God is the Lord.”—M.] [Olshausen:—Without law, or altogether above the law, man can never be, for the law is the expression of the Divine Essence itself.—M.] [Milton:—There are “That bawl for freedom in their senseless mood, And still revolt when truth would set them free; License they mean when they cry liberty.”—M.] [Sanderson:—Luther complains of “men who would be accounted good Christians merely because they rejected the authority of the Pope; who will do nothing that either the magistrate or God would have them to do; remaining in their old, disorderly nature, however much they may make their boast of the Gospel;” and who, as Calvin says, “reckoned it a great part of Christian liberty, that they might eat flesh on Fridays.”—Better is it by voluntary abstinence to part with some of our liberty as to God’s creatures, than by voluntary transgression to become the devil’s captives.—M.] [Hooker:—It was not the meaning of our Lord and Saviour, in saying “Father, keep them in Thy name,” that we should be careless in keeping ourselves. To our own safety our own sedulity is required.—M.] [Barrow:1 Peter 2:17. Human nature has become adorable as the true Shechinah, the everlasting palace of the Supreme Majesty, wherein the fulness of the Godhead dwelleth bodily; the most holy shrine of the Divinity, the orb of inaccessible light, as this, and more than all this, if more could be expressed, or, if we could explain that text, “The word was made flesh and dwelt among us.”—M.] [Sanderson:—When a piece of metal is coined with the king’s stamp, and made current by his edict, no man may henceforth presume either to refuse it in payment, or to abate the value of it; so God, having stamped His own image upon every man, and, withal, signified His blessed pleasure, how precious He would have him to be in our eyes and esteem, by express edict proclaiming, “At the hand of every man’s brother will I require the life of man; I require every man to be his brother’s keeper: for in the image of God made He man.”—M.] [The brotherhood.—Cf. Romans 16:1; 3 John 1:8-9. When a Christian entered a foreign city, his first inquiry was for the Church (the brotherhood); and here he was received as a brother, and supplied with whatever could contribute to his spiritual or bodily refreshment. The Church letters, which were as tesserae hospitales, received the name of γράμματατετυπωμένα, epistolae fermatae, because, to guard against counterfeits, they were drawn up after a certain form, τύπος; and also γράμματακοινωνικἀ, epistolae communicatoriae, inasmuch as they indicated that the bearers were in the fellowship of the Church. Euseb. 4, 23; Cyprian, Ep. III.; Neander vol. I. § 2, p. 280.—Sic honorandus rex, ut ne contra Deum peccemus. Chrysostom.—M.] Footnotes: 1 Peter 2:11. [Sojourners and strangers; German: guests and strangers.—M.] 1 Peter 2:11. Tisch., 7th ed., reads ἀπέχεσθαι, but ἀπέχεσθε is well supported. [A. C. L. Syr. Copt. Aeth.—M.] 1 Peter 2:12. [καλήν=good, comely.—M.] 1 Peter 2:12. [ἐνᾧ ?=in the matter which.—M.] 1 Peter 2:12. [ἐκτῶνκαλῶνἔργων=for your good works’ sake.—M.] 1 Peter 2:12. Tisch. prefers ἐποπτεύοντες. So Cod. Sin. Render “which they see”, or “being spectators of them.”—M.] [Cod. Sin. *δοξασουτρεμουσιν. sic.—M.] 1 Peter 2:13. [ὑποτάγητε, Aor. Pass.=be subjected.—M.] 1 Peter 2:13. [Human institution; German: ordinance, order.—M.] [κτίσινἀνθρωπίνηντὰςἀρχὰςλέγειτὰςχειροτονητὰςὑπὸτῶνβασιλέων, ἤκαὶαὐτοὺςβασιλεῖς, καθότικαὶαὐτοὶὑπὸἀνθρώπωνἐτάχθησανἤτοιετέθησαν. Oecum.—M.] 1 Peter 2:13. [Taking, without the Article.—M.] 1 Peter 2:13. [ὑπερέχοντι, prζcellenti = super-eminent.—M.] [Cod. Sin. omits οὖν with A. B. C. al. *πάσῃ.—M.] 1 Peter 2:14. [διὰ ?=through.—M.] 1 Peter 2:14. [Well-doers as contrasted with evil-doers.—M.] 1 Peter 2:15. [Of the foolish men referred to in 1 Peter 2:12.—M.] [Cod. Sin. reads φιμοῖν.—M.] 1 Peter 2:16. [ὡς belongs to ἔχοντες, not to ἐπικάλυμμα.—M.] 1 Peter 2:16. [ἐλεύθεροι=free, ἐλευθερία=freedom.—M.] [Translate the whole verse: “as free, and not as having your freedom for a cover of malignity, but as the servants of God.”—M.] [Cod. Sin. Θεοῦδοῦλοι.—M.] 1 Peter 2:17. [Give honour to all men. Suum cuique.—M.] The readers of this Commentary will pardon my attempt to give currency to a most striking Germanism; I do so on the supposition that every term of speech which sheds light on the workings of the mind and soul, is a most valuable accession to language.—M. οὖν is wanting in A. B. C. and other Manuscripts. 1 Peter 2:18. [δεσπόταιςὑμῶν Cod. Sin.—M.] 1 Peter 2:18-25 Analysis:—Exhortation of believing servants to self-denying obedience in doing and suffering after the example of Christ. 18 Servants, be subject to your masters with all fear; not only to the good and gentle,19 but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22Who did no sin, neither was guile found in his mouth: 23Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. AND 1 Peter 2:18. Domestics—but also to the crooked.—οἰκέται less harsh and more comprehensive than δοῦλοι. Estius in Calov shrewdly suggests that the Apostle may have selected this designation because he was addressing Jewish Christians, to whom the term ‘slave’ was obnoxious, as incompatible with the people of God. ὑποτασσόμενοι.—The most simple construction is to connect the Participle with the preceding Imperatives, especially with the τὸνΘεὸνφοβεῖσθε, to which the following ἐνπαντἰφόβῳ seems also to refer. It is the Apostle’s way to intertwine his sentences after this manner: the following exhortations begin with similar participial sentences, 1 Peter 3:1; 1 Peter 3:7-9. We learn from it, that he considers the duties to which he exhorts included in the principal duty, 1 Peter 2:12. He particularizes the exhortation, 1 Peter 2:13, as to the manner how the fear of God should be evidenced, 1 Peter 2:17. In all fear.—Primarily, holy awe of God, after 1 Peter 2:17. Cf. Colossians 3:22; Ephesians 6:5; with full, entire fear; but it also involves the dread of an earthly master. There are, as Cornelius observes, different kinds of fear: a, fear of punishment; b, fear of the guilt of offending God; c, fear of the offence of exciting masters to animosity against the faith. ἀγαθοῖς good in themselves and kind to others.—ἐπιεικής indicates a particular exhibition of ἄγαθος=indulgent, yielding, kind like the Syrian captain, 2 Kings 5:13-14.—ακολιός—ςִ ?χֵּ ?ωׁ, the contrary of the two other qualities, crooked in ways and therefore in heart, Psalms 101:4; Proverbs 11:20; Proverbs 17:20; Proverbs 4:24, similar to a piece of crooked wood that cannot be bent and is not fit for use, perverse, contentious, morose in disposition and behaviour. “Before such masters the false longings for liberty are most apt to break out: but here is just the point at which Christian views and principles appear in the strongest possible contrast with merely human and natural ones, and at which the peculiarity of the Christian calling, as a power of endurance, shows its marvellous glory.” Wiesinger. 1 Peter 2:19. For this is grace.—The sense of these words is determined partly by the following χάριςπαρὰΘεῷ, partly by the antithesis ποῖονγἁρκλέος. This question suggests that of our Lord, Luke 6:32. “For if you love them, which love you, what thanks have you?” ποίαὐμῖνχάριςἐστί; in Matt. it reads τίναμισθὸνἔχετε. The ideas of thanks, reward and praise are here conjoined. Here as there the reference is to thanks, praise, or honour before God. You have no praise before God, you cannot glory in your tribulations (cf. Romans 5:3), if you remain stedfast in troubles brought on by yourselves; but if, suffering wrongfully, you remain stedfast, you will have honour before God and secure His approval and good pleasure. Weiss compares the Hebrew ξָ ?φָ ?ΰηֶ ?κ,=εὑρίσκεινχάρινἐναντίονθεοῦ, Genesis 6:8; Genesis 18:3; Genesis 30:27; cf. Luke 1:30; Luke 2:52; Acts 2:47. As to the sense it is therefore=χαρίεν, cf. 1 Timothy 2:3; 1 Timothy 5:4. Colossians 3:20. The following explanation of Steiger is neither clear nor suited to the context. “It is grace indeed, even in the sight of God, to be able to suffer for God’s sake.” If he means: “Grace effects and shows its power in this, or the power and blessing of grace are exhibited in this,” παρἁΘεῷ militates against his view. For consciousness of God, etc—διὰσυνείδησινΘεοῦ.—συνείδησις, the sharing of some knowledge, from σύνοιδα, I am conscious. Many take Θεοῦ as Genit. obj. on account of our knowledge of God, of His good will and pleasure; but it seems more natural to interpret: “because of the consciousness of God, because God knows all, because His eye sees all and because His arm punishes all evil,” cf. Colossians 3:23. In this sense Joseph suffered innocently; he thought, “how then can I do this great wickedness and sin against God?” Genesis 39:9. He suffered διὰσυνείδησινΘεοῦ.—To take συνείδησις here in the sense of conscience is forbidden by the addition of Θεοῦ, although it often has that meaning, John 8:9; Acts 23:1; Acts 24:16; Romans 2:15; Romans 9:1; Romans 13:5; 1 Corinthians 8:7; 1 Corinthians 8:10; 1 Corinthians 10:25; 1 Corinthians 10:28; 2 Corinthians 1:12; 2 Corinthians 4:2; 1 Timothy 1:5; 1 Timothy 1:19; 1 Timothy 3:9; 2 Timothy 1:3; Titus 1:15; Hebrews 9:14; Hebrews 10:22; 1 Peter 3:16.—Weiss explains; “The consciousness of God, as that of Him who has ordained this subjection, should ever accompany and prompt us to the discharge of this duty. The idea συνείδησις is here too much narrowed and taken subjectively instead of objectively.” ὑποφέρει equivalent to the following ὑπομένειν= to endure with constancy, 2 Timothy 3:11; 1 Corinthians 10:13, to bear up under afflictions and to carry them cheerfully on one’s shoulders.—λύπαι, events causing multiform grief. 1 Peter 2:20. When ye be buffeted for your faults—suffer patiently.—ἁμαρτάτοντεςκαἱκολαφιζόμενοιὑπομενεῖτε.—The antithesis of ἀδίκωςπάσχειν—κολαφιζόμενοι=to beat with the fist (vulgo “box the ear”), if as malefactors and punished, you suffer afflictions patiently. [κολαφιζόμενοι; Bengel says: p�na servorum, eaque subita.—M.] The world may praise such conduct as courage and bravery, it will not give you glory before God.—Wrong: if the scourgings notwithstanding you persist in sinful courses; for the contrast is between merited suffering and martyr suffering. (Lachmann and Tischendorf read ποῖονγὰρ, but γὰρ is wanting in many MSS.). 1 Peter 2:21. For even hereunto were ye called,—namely, to do good and to endure with patience, 1 Peter 3:9, as we read, 1 Thessalonians 3:3 : “We are appointed, set thereunto,” Acts 14:22. The first reason of the endurance of wrongful sufferings and perseverance in well-doing was the favour of God; the second is the calling of Christians as a further inducement to which is mentioned the example of Christ. The words are primarily addressed to slaves, as Bengel explains: this belongs to your Christian calling, which finds you in the condition of slaves; but they may be applied to all Christians, as is evident from the adduced motive. Because also Christ suffered for you.—καὶΧριστὸς, even Christ, the wholly Innocent One, has suffered. καὶ refers to ἀδίκωςπάσχων [Alford makes καὶ apply to ἔπαθενὐπὲρὑμῶν on the ground that the last two words carry with them the ἀγαθοποιῶν, as explained below, 1 Peter 2:24.—M.].—ἔπαθεν. Huss: “Peter does not say what Christ did suffer, his object being to intimate that Christ endured for us every kind of suffering. Herein then we are to imitate Him, viz.: in patiently carrying whatever is laid upon us.” As the disciple is not above his master, nor the servant above his lord, he may not refuse to endure such sufferings. ὑπὲρὑμῶν (Scholz and Tischendorf read ὑπὲρἡμῶν); ὑπὲρ may mean: in your stead, or for your benefit, or both. The last is probable, if reference be had not only to 1 Peter 2:22-23, but also to 1 Peter 2:24, cf. 1 Peter 3:18, where the vicarious character of the death of Jesus is unmistakably asserted. Winer remarks at p. 458 that ὑπὲρ sometimes touches closely upon ἀντί, because the agent, one acting for the benefit of another, in most instances becomes his substitute, cf. Galatians 3:13; Romans 5:7; Romans 14:15 : Matthew 20:28; John 15:13; John 10:15; John 6:51. The redemptive and typical nature of the sufferings of Christ are here intimately connected. Steiger justly asks: “What is it that makes the example of Christ obligatory to us, unless it be the fact that that typical suffering was at once and primarily a suffering for us, an offering of Christ and a benefit, engaging us to serve Him?”—This passage expresses in pregnant language the double idea: 1. You are obliged to obey Christ, because He suffered for you. 2. You are consequently called to innocent suffering, though you be guiltless, because also Christ, in suffering for you, suffered innocently and with the intent that in this respect you should imitate Him. Leaving you—steps.—ὑπολιμπάνω another form of ὑπολείπω. Bengel remarks, “in abitu ad Patrum.”—ὑπογραμμός, 2Ma 2:29, a pattern to write or draw by, a copy-head such as a writing-master would give to his pupils. This requires a steady hand and daily practice. Hence, pattern, copy, example. It is characteristic of this epistle, that it lays great stress on the pattern of Christ, cf. John 13:15; Matthew 11:29; Matthew 20:28 with 1 Peter 3:18; 1 Peter 4:1; 1 Peter 4:13. ἴναἐπακολουθήοητετοῖςἴχνεσιν—ἴχνη, a footprint, also the heels of shoes. The figure of a copyhead passes into that of a guide, whose footprints travellers along a steep, narrow and slippery path must follow up step by step. The footprints of His readiness to suffer, of His gentleness and humility are particularly alluded to. ἴνα dependent on ἔπαθεν, not on ἐκλήθητε. The imitation and following of Christ consists especially in the daily taking up of the cross, Luke 9:23. [This passage is also imitated by Poly-carp, 100:8: ΧριστὸςἸησοῦςἀνήνεγκενἡμῶντὰςἁμαρτίαςτῷἰδίῳσώματιἐπιτὸξύλον, ὃςἁμαρτίανοὐκεποίησεν, οὐδὲεὑρέθησόλοςἐντῷστόματιαὐτοῦ · μμηταὶοὖνγενώμεθατῆςὑπομονῆςαὐτοῦ ?….τοῦτονἡμῖντὸνὑπογραμμὸνἔθηκεσἰἑαυτοῦ. Tertullian de Patientia, c. 3. “He Who is God, stooped to be born in the womb of His Mother, and waited patiently and grew up; and when grown up, was not impatient to be recognized as God. He was baptized by His servant, and repelled the tempter only by words. When He became a Teacher, He did not strive nor cry, nor did any one hear His voice in the streets. He did not break the bruised reed nor quench the smoking flax. He scorned no man’s company; He shunned no man’s table. He conversed with publicans and sinners. He poured out water and washed His disciples’ feet. He would not injure the Samaritan village which did not receive Him, when His disciples called fire from heaven to consume it. He cured the unthankful; He withdrew from those who plotted against Him. He had the traitor constantly in His company and did not expose him. And when He is betrayed and is brought to execution, He is like a sheep which before his shearers is dumb, and a lamb that doth not open its mouth. He who, Lord of angelic Legions, did not approve the sword of Peter drawn in His defence, He is spit upon, scourged, mocked. Such long-suffering as His, is an example to all men, but is found in God alone.”—M.] 1 Peter 2:22. Who did no sin, etc.—This description of the innocent and patient suffering of Jesus is almost a literal quotation from the Septuagint version of Isa 53:9, the word ἁμαρτίαν, alone being substituted for ἀνομίαν. The passages Isaiah 1, 6; Isaiah 53:7, are more freely treated in 1 Peter 2:23. The servant of God there designated is therefore none other than the Messiah. His perfect sinlessness is even more explicitly affirmed in Hebrews 7:26; 2 Corinthians 5:21. εὑρίσκω not absolutely like εἶναι, but: no guile could be discovered in or proved from His words, all watching and sifting notwithstanding, and yet He was condemned. See Winer p. 701, cf. James 3:2. Bengel notices the fitness of this exhortation to slaves, who were greatly liable to the temptation of deceiving, slandering and menacing their fellow-slaves. 1 Peter 2:23. Who being reviled—threatened not.—He fulfilled Proverbs 20:22; Proverbs 24:29; He did what David had done, 2 Samuel 16:10, etc. The strong and bitter words, which Jesus had sometimes to use, Matthew 7:5; Matthew 16:3; Matthew 22:18; Matthew 23:13; Matthew 23:33; Matthew 12:34, were not the utterings of personal hatred, nor retorts of insults heaped upon Him, but necessary evidences of the truth in order to cast a sting into the heart of His adversaries, and if possible to save them. But delivered—righteously.—The second part of the sentence contains a climax. He even abstained from threatening, while He saw into the impending judgments, παραδίδουδὲ, He committed His cause to God, not however by invoking the vengeance of God on His enemies, but by praying for their conversion and pardon. If they persisted in repelling the overtures of grace, He left him to the justice of God. In this sense He said: “I seek not mine own glory: there is One that seeketh and judgeth.” John 8:50.—Jeremiah spoke differently in the spirit of the Old Testament: “Let me see Thy vengeance upon them, for unto Thee have I revealed my cause.” Jeremiah 11:20. To Him that judgeth righteously, otherwise than the anger of the injured part, and the violence of ungodly enemies would make it. It is both a great consolation and an invitation to leave vengeance to Him, cf. Romans 12:19; Romans 2:6-11; 1 Peter 3:9; 2 Thessalonians 1:6; Luke 18:7-8; Luke 9:55. Lechler remarks, that the Apostle’s language was giving one the impression of coming in contact with an eye-witness of the arrest, of the trial, of the rough ill treatment and even of the crucifixion of the Lord. [Calvin has the following: “Qui sibi ad expetendam vindictam indulgent, non judiciis officium Deo concedunt, sed quodam modo facere volunt suum carnificem.—M.] 1 Peter 2:24. Who Himself bore our sins in His own body on the tree.—This verse is connected with ὑπερὑμῶν of 1 Peter 2:21, and defines it more particularly; it also brings the antithesis to 1 Peter 2:22 to a climax. Not only had He no sin, or did not sin Himself, but He bore our sins, etc.—ἀνήνεγκεν. The exegesis is determined by Isaiah 53 which evidently was before the Apostle’s mind. In that chapter occur the words πָ ?ωָׂ ?ΰ, ρָ ?αַ ?μ, φέρειν. The LXX. render: τῷμώλωπιαὐτοῦἡμεῖςἰάθημεν; in 1 Peter 2:12, καὶαὐτὸςἁμαρτίαςπολλῶνἀνήνεγκεν; in 1 Peter 2:10, “When His soul shall make an offering for sin.” All exegetical attempts to explain away the idea of substitution and the system of sacrifice closely connected with it, are altogether futile. As in the Old Testament, the expressions, “to carry one’s sin,” or, “to bear one’s iniquity,” are equivalent to “suffer the punishment and guilt of one’s sin,” Leviticus 20:17; Leviticus 20:19; Leviticus 24:15; Ezekiel 23:35, so “to carry another’s sin,” denotes “to suffer the punishment and guilt of another,” or “to suffer vicariously,” Leviticus 3:19, 17; Numbers 14:33; Lamentations 5:7; Ezekiel 18:19-20. Can this be done in any other way than by the imputation of the guilt and sin of others, as was the case in the sin and guilt-offerings? Weiss is quite arbitrary in persisting to exclude the idea of sacrifice from Isaiah 53, for 1 Peter 2:10 clearly refers to it. From a Jewish point of view such a separation of the doctrine of substitution from the idea of sacrifice is simply impossible, cf. John 1:29; Leviticus 16:21-22.—The juxtaposition of ἡμῶν and αὐτός both here and in Isaiah 53 is not insignificant, but gives prominence to the idea of substitution. Calvin says: “As under the law the sinner, in order to become free from sin, offered a sacrifice in his stead, so Christ took upon Himself the curse which we have merited by our sins in order to expiate it before God.” Calov. “The cross of Christ was the lofty altar to which, when He was about to offer Himself, He ascended laden with our sins.” ἀναφέρεινἐπὶτὸξύλον=to carry up to the tree of the cross and thus to carry away and blot out, cf. James 2:21; Hebrews 9:28. The expression “tree” for “cross” is by no means undesigned, but selected as in Acts 5:30; Acts 10:39, with reference to Deuteronomy 21:23, cf. Galatians 3:13, where it is said of him that is hanged on a tree, “he is accursed of God.” τὰςἁμαρτίας not sin-offerings or offerings for our sins, a rendering which is inadmissible on grammatical grounds, but the guilt and punishment of our sins;—these He took upon Himself and expiated them, cf. Colossians 2:14; Galatians 3:13; 2 Corinthians 5:21. In His own body, cf. Ephesians 2:15. This expression is far from singular in connection with the fact that Christ bore the punishment of sin also in His holy soul, provided we start from the idea of sacrifice and assume that Peter was comparing the body of Christ with the body of the slain victim. Gerhard says: “The body is mentioned in particular, because it was visibly suspended from the cross, and because His bodily sufferings were more immediately perceptible by the senses.” Weiss tries to find a reference to the words of the institution of the Lord’s Supper—but this seems to be rather far-fetched. How this carrying of the punishment of man’s sin—which goes far beyond a compassionating entering into the feelings of our sinful misery—was possible must ever remain a wonderful mystery, on which the Petrine and Johannean doctrine of Christ as the real and original Head of mankind, sheds only a feeble light. That having died to sins, we should live to the righteousness of Him.—Calov. “Peter combines the two benefits of the death of Christ, 1st, by it our sins are expiated, and 2d, in virtue of it sin is killed in us. We add, that the combination gives prominence to holiness as the end and aim of the atonement. ἀπογίνομαι=ἀποθνήσκω, cf. Romans 6:2. Bengel remarks: “γενέσθαιτινὸς means to become somebody’s slave, ἀπό denotes removal. The body of Christ was removed, taken away from that tree, up to which He had carried our sins; thus we should remove ourselves from sin, become free from it.” This explanation is more acute than satisfactory. The negative, dying unto sin, must go hand in hand with the positive. The connection of holiness and renovation with the death of Jesus is not indicated here, but may be supplied by recollecting that the gift of the Holy Ghost and the power of faith were acquired by the death of Jesus. Thereby the vital strength of sin is broken and the desire of righteousness planted in the soul.—ζῇντῇδικαιοσύνῃ to live in the service of righteousness, in keeping the commandments of God and Christ instead of the former service of sin. Bengel: “The whole of righteousness is one, sin manifold.” By whose stripe ye were healed.—Μώλωψ, a wound like that inflicted on slaves by scourging, a stripe or rather the weal left by a stripe. The Singular is used here as in Isaiah 53; the sacred body of Jesus was so tortured that it was, as it were, only one wound or stripe.—οὖτῷμώλωπιαὐτοῦ. (Lachmann and Griesbach. omit αὐτοῦ; Tischendorf retains it as the more difficult reading in his last edition). More emphatic than the relative by itself; supply τούτου before it.—Ἰάθητε. The apostle passes from the first person to the second, resuming his direct address to Christian slaves. So also at 1 Peter 2:25; the whole section from 1 Peter 2:18-25 is addressed to them. μώλωψ and ἰᾶσθαι suggest the secondary thought: You have to endure no kind of sufferings and wounds, but Christ, your Lord, endured them also; your Master exacts not more from you than He has borne Himself; He bears all in your stead in order to save you; how much more ought you, who are sinful, quietly and patiently to endure suffering?—But how shall we solve the prophetical and apostolical paradox, that Christ’s stripe is our healing? Healing is here primarily not to be understood as a sinner’s entire restoration to the image of God, else the preceding exhortation would not have been necessary, but as designating the healing of the stings of conscience, caused by sin; but this involves of course the principle that entire healing is rendered possible. “Sins, committed against, our conscience, hurt the soul and leave scars which ever and anon open afresh, sting the conscience and hurt the soul.” Steinhofer.—These wounds of your soul were healed when by faith in the atoning death of Jesus you received forgiveness. He suffered the smiters to draw long furrows on His back, Psalms 129:3, to wound His head and face, His hands and feet, and to pierce His heart that in our stead, as the Head for the members, He might make atonement.”— “Thou didst suffer stripe and weal, Treatment full of shame and pain, That my plague thou mightest heal, And my peace forever gain.” [German Hymn,— Du hast lassen Wunden schlagen, Dich erbδrmlich richten zu, Um zu heilen meine Plagen, Um zu setzen mich in Ruh!—M.] Tauler:—“He had to die that we might live: He was afflicted that we might rejoice; He was wounded that we might be healed: He shed His blood that we might be cleansed: the blood of the Physician was shed and made the patient’s remedy.” 1 Peter 2:25. For ye were straying like sheep.—The Apostle adds how and from what state they came to this healing. For ye were straying like sheep. A sheep is a stupid animal: so is the sinner, repelling salvation and straying in the ways of corruption. Sheep, as Aristotle observes, are subject to as many diseases as man. Stray sheep, separated from the shepherd and the flock, lack food and care, are exposed to many dangers, may become a prey to the wolf or fall into some abyss. The expression is taken from Isaiah 53, and the figure is of frequent occurrence in the Old Testament, Numbers 27:17; 1 Kings 22:17; Psalms 119:176; Ezekiel 34:5; Ezekiel 34:11, and in the New, Luke 15:4, etc.; John 10:15 etc.; Matthew 9:36. It may have been particularly appropriate to the case of slaves of the dispersion who often changed masters and their place of domicile. Straying and sickness are often conjoined. “The figure of stray sheep alludes to original union with God and represents straying as alienation from God in consequence of sin.” John 10:12. Wiesinger. But ye are now brought back (from the wilderness of sin, error and death) to the Shepherd and Bishop of your souls.—ἐπεστράφητε, ye have been converted and have suffered yourselves to be converted. By faith you have laid hold of the atonement made for all and have returned from your wanderings. Christ is the arch-Shepherd, the true, the good Shepherd, promised already in the Old Testament, Isaiah 40:11; Ezekiel 34:23; Ezekiel 37:24; Psalms 23:1; cf. John 10, 11; Hebrews 13:20; 1 Peter 5:4. He even gives His life for the sheep, John 10:12. The Apostle turns to that side of the pastoral relation of Christ which exhibits Him as the Bishop and Guardian of souls.—ἐπίσκοπος is used of God in the LXX. version of Job 20:29; the phrase is however more probably taken from Ezekiel 34:11-12, where we read: “For thus saith the Lord God, Behold I, even I, will both search my sheep and seek them out (ἐπισκέψομαι). As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered, so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” He is ever careful of the salvation of His sheep and seeks to protect them from destruction. He is the Shepherd and Guardian of souls.—ψυχῶν not without special significance as it relates to slaves, and servants who are so often treated, as if they had no immortal soul, and who may therefore so much the more readily forget that they have a soul which they may lose, and that with the soul lost, all else is lost. AND ETHICAL1. The Divine origin of Christianity may also be demonstrated by the fact that it enters into and hallows every relation of life and descends to the most degraded of men and to the lowest conditions of society. 2. The glory of the Christian vocation is peculiarly manifested by endurance of wrong and indefatigable well-doing under it. 3. Plato anticipated the ideal of such a righteous man in the following passage of his second book on the State: “Without doing any wrong, he must have the greatest appearance of unrighteousness in order to be thoroughly approved in righteousness, since even slander and its consequences cannot move him, and although all his life-long considered unrighteous, he is yet righteous. The righteous, thus minded will be bound, scourged, tortured, blinded in both eyes and finally, having endured every possible evil, he will be hung.” Plato’s ideal and conception find their strongest fulfilment and reality in Christianity. 4. The exhortation that we should copy in ourselves, the pattern which Christ has left us in His life and death is enclosed forwards and backwards, 1 Peter 2:21 and 1 Peter 2:24, by the recollection that He was crucified for us. This is the impelling motive which at once enables us to imitate Christ and to do it cheerfully. 5. The vicarious sacrificial death of Jesus, based on Isaiah 53, is here affirmed with so much clearness that even rationalistic adversaries are unable to resist it, cf. Wegschneider, Instit. p. 407, 6th ed. How we are healed by the wounds of Jesus, is a mystery which reason cannot fully solve, and to which we have to submit by faith in the clear testimony of Holy Writ. “Jesus, who by His blood has effected our reconciliation, is Himself the Physician who heals our souls.” Even Dr. Baur is constrained to admit that the idea of substitution cannot be denied in such passages of the New Testament as Romans 4:25; Galatians 1:4; Romans 8:3; 1 Corinthians 15:3; 2 Corinthians 5:19, that the preposition ὑπέρ denotes both the idea of substitution and what takes place for the benefit of man; that these two points are passing the one into the other, so as to interpenetrate each other, but that the latter is decidedly predominant; that according to the Apostle’s doctrine the justice of God had to be satisfied by an actual atonement for the punishment of sin; that viewing the death of Jesus from the stand-point of Divine justice, is only the outer side of the event and its merely judicial aspect, but that the inmost ground of the Divinely-made institution is the grace of God, Romans 3:24, 2 Corinthians 5:19, and a point so much more extensive than the other as to constrain us to regard only as an emanation of Divine grace whatever Divine justice may claim of the death of Jesus; that it was grace that God would not allow men to be punished in their own persons, but in their substitute. See Baur, Lehrbegriff des Ap. Paulus p. 541. This is certainly a wonderful testimony from the lips of an unbeliever. 6. The medicine has been prepared by His wounds, the balsam has been cleared under the press of the cross.—“The blood of Jesus is the most precious balsam with which Jesus washes and heals our wounds, as the good Samaritan poured oil and wine in the wounds of the bleeding and half-dead man to lessen their smart and to heal them. There is vital strength in this crimson oil whereby we are fully healed.” Steinhofer, Evang. Glaubensgrund, p. 434. 7. Observe the important distinction between the atonement as the objective act of God in Christ in virtue of which salvation has been acquired for and is offered to sinners, and the subjective appropriation of salvation by means of conversion. The words of Paul: “Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus and by the Spirit of our God,” 1 Corinthians 6:11, apply only to those who have sought Christ in penitence and faith and laid hold of His merits. AND How may the much-lamented difficulties relating to domestics be remedied? 1. By the return of the fear of God into the houses and hearts of men; 2. By masters and servants entering upon the imitation of Christ.—The secret of partaking more and more of the grace of God.—The Christian call, 1. To a state of grace, in order to be and live in it; 2. To suffer innocently and patiently; 3. To persevere in well-doing.—The Christian’s consolation in innocent suffering.—Righteousness of life must flow from righteousness by faith.—The sufferings of Christ for us and before us.—The power of Christ’s example.—The great change in conversion.—Man a stray sheep, while excluded from the calling of God in Christ. Starke:—God ordains, that one should rule and another serve.—Bad masters are for the trial and perhaps also for the chastisement of servants.—Masters are often decried as whimsical for desiring propriety and right in things spiritual and temporal. Servants, be ashamed and do not slander your godly masters, but learn to be wise and to do all things right after the will of God and their mind—Many masters may deal ill with their people, but if they endure wrong patiently, attend to their service in the fear of God, pray diligently for their masters, they are God’s people and God will be their helper and reward, Genesis 31:12.—As it is the shame of servants to be punished for ill-doing, so it is their veritable honour and glory before God and man if they endure wrong innocently and patiently, 1 Peter 4:15-16.—Christians are not called to voluptuousness and good days but to the cross, 1 Peter 2:21.—We should often look at ourselves in the sufferings of Christ, as if they were a mirror, that we may be glorified into the same image, Hebrews 12:3.—Christ is our Gift and Pattern, our Mediator and Head, our Shepherd and Light. What is our duty? To believe and to obey (follow) John 8:12.—The words, the ways and the works of Christ are, as it were, living letters and footprints for us to copy and follow, Hebrews 12:6.—If you have a just cause and yet are oppressed, be still and persevere, God will maintain your cause, Psalms 94:15.—Away with foolish sacrifices for the living or the dead! The one sacrifice of our High-priest Jesus Christ on the cross is sufficient for the reconciliation of the whole world, Hebrews 9:12; Hebrews 9:26; Hebrews 10:11-12.—The exaltation and glory of Christians blossom forth from the cross.—Sin was sacrificed and slain by Christ that it should also be dead in us. Where it lives, the virtue of the death of Christ is as yet unfelt, Romans 6:6.—Sin is like a maze: whoso enters the same cannot easily find his way out.—Whoso remains in the wilderness out of Christ (extra) must at last fall into the abyss of hell and eternally despair, Acts 4:12; Psalms 119:176. Augustine:—“We must not cease to hope for the wicked, but rather pray for them the more diligently, that they may become good, because the number of saints has at all times been increased by the number of the ungodly. Those who are goats to-day, may be sheep to-morrow, those who are weeds to-day, to-morrow may be wheat.” Kapff:—What is necessary in conversion? 1. That we should be healed by the wounds of Jesus. 2. That we should die to sin and live to righteousness. [Leighton:1 Peter 2:18. It is a thing of much concernment, the right ordering of families; for all other societies, civil and religious are made up of these. Villages and cities and churches and commonwealths and kingdoms, are but a collection of families: and therefore such as these are, for the most part, such must the whole societies predominantly be. One particular house is but a very small part of a kingdom, yet the wickedness and lewdness of that house, be it but the meanest in it, as of servants one or more; and though it seem but a small thing, yet goes in to make up that heap of sin that provokes the wrath of God and draws on public calamity.—Servants. 1. Their duty (be subject); 2. Its extent (to the froward); 3. Its principle (for conscience toward God).—The eagle may fly high and yet have its eye down upon some carrion on earth; even so a man may be standing on the earth and on some low part of it, and yet have his eye upon heaven and be contemplating it. That which one man cannot at all see in another, is the very thing that is most considerable in their action, namely, the principle whence they flow and the end to which they tend. This is the form and life of actions, that by which they are earthly or heavenly. Whatsoever be the matter of them, the spiritual mind hath that alchymy indeed, of burning base metals unto gold, earthly employments into heavenly.—1 Peter 2:21. The particular things that Christians are here said to be called to, are suffering, as their lot, and patience, as their duty, even under the most unjust and undeserved sufferings.—He that aims high, shoots the higher for it, though he shoot not so high as he aims. This is that which ennobles the spirit of a Christian, the propounding of this our high pattern, the example of Jesus Christ.—1 Peter 2:24. The eye of a godly man is not fixed on the false sparkling of the world’s pomp, honour and wealth. It is dead to them, being quite dazzled with a greater beauty. The grass looks fine in the morning, when it is set with those liquid pearls, the drops of dew that shine upon it; but if you can look but a little while on the body of the sun, and then look down again, the eye is as it were dead; it is not that faint shining on the earth that it thought so gay before: and as the eye is blinded and dies to it, so within a few hours that gayety quite vanishes and dies itself.—Faith looks so steadfastly on its suffering Saviour, that, as they say (Intellectus fit illud quod intelligit), it makes the soul like Him, assimilates and conforms it to His death, as the Apostle speaks. That which Papists fabulously say of some of their saints, that they received the impression of the wounds of Christ in their body, is true in a spiritual sense of the soul of every one that is indeed a saint and a believer; it takes the very print of His death by beholding Him and dies to sin, and then takes that of His rising again, and lives to righteousness; as it applies it to justify, so to mortify, drawing virtue from it. Thus said one, “Christ aimed at this in all those sufferings that with so much love He went through; and shall I disappoint Him and not serve His end?”—M.] [On the duties of Christian servants see Bp. Fleetwood’s “Sermons on relative duties.”—M.] [Jortin:1 Peter 2:18. “The law of nature knows no such thing as slavery, for by nature all men are free and equal; but by the civil laws, and by the practice of nations, it was established, and still continues among those who know not the Gospel; and the more is the shame and the pity, it is to be found in some places where Christianity is professed. The religion of Christ, when it first made its progress in the world, left the civil laws of nations, in a great measure, as it found them, lest by altering or repealing them, it should bring confusion and disturbance into human society; but, as by its own genius and tendency, it leads men gently back to the precepts of nature and equity, to kindness and to mercy, it put an end by degrees, in most civilized nations, to that excessive distance and difference between masters and slaves, which owed its origin to outrage and war, to violence and calamity; so that in Christian countries the service which is performed is usually, as it ought to be, voluntary and by agreement. But what the writers of the New Testament have said concerning slaves, holds true concerning hired servants and all those who are employed in other denominations under a master, that they discharge their office modestly, diligently and willingly, and act with faithfulness and integrity in every thing that is committed to them.”—M.] [Macknight:—“In this verse the Apostle establishes one of the most noble and important principles of morality, namely, that our obligation to relative duties does not depend, either on the character of the persons to whom they are to be performed, or on their performance of the duties which they owe to us, but on the unalterable relations of things established by God.”—M.] [Bp. Horne:1 Peter 2:21. “Our Lord was ‘both a sacrifice for sin, and also an example of godly life.’ (Collect for second Sunday after Easter.) By His sacrifice He procured us grace to follow His example, which otherwise would have been proposed to us in vain; by His example He showed us how to make a right use of that grace, which, unless we do, it is given in vain. So that if he who regards Him as an example, and not as a Redeemer, will be lost, because he cannot follow Him; he who takes Him for a Redeemer, and not for an example, will be lost, because he does not follow Him, since redemption was in order to holiness; and although it be most certain that without Christ no man can attain unto holiness, yet it is no less certain that “without holiness no man shall see the Lord.” He only is fully and effectually redeemed, and has evidence to assure him of it, who bears stamped on his soul the image and superscription of his Saviour.”—M.] [Dean Stanhope:1 Peter 2:24-25. “A consideration of the purpose for which our Saviour suffered should be a matter of great consolation to us, when we meditate upon His sufferings, and cause us to mingle tears of joy with those of grief. The latter we should be insensible not to pay to the excruciating agonies of our beloved Master; the former we should be unthankful and cruel to ourselves not to give to the happy effects of the misery which He so graciously condescended to undergo for us. But, to make both effectual, let us, inflamed with zeal and gratitude and love unfeigned, endeavour for our own particular, and most devoutly beg for the rest, as the best of Churches teaches us, that the innumerable benefits of this precious blood-shedding may have their full extent and free course; that “we and the whole Church of Christ may receive remission of sins” and all the other blessed effects of His passion; that He, who “hath made a full, perfect and sufficient sacrifice, oblation and satisfaction for the sins of the whole world,” would cause His way to be known, and show His saving health to the yet dark and unbelieving nations; and that all, who do already know it, may walk worthy of their knowledge and of the high vocation wherewith they are called. And O! that the death tasted by our Redeemer for every man may be effectual to the saving of every man! Even so, blessed Jesus, “by thine agony and bloody sweat, by thy cross and passion, good Lord, deliver us.”—M.] Footnotes: 1 Peter 2:18. [Domestics, family servants, οἰκέτης not so harsh as δοῦλος. ‘In all fear be subject to your masters,’ Cod. Sin.—M.] 1 Peter 2:18. [ἐν=in, not with.—M.] 1 Peter 2:18. [σκολιός= ςִ ?χֵּ ?ωׁ Deuteronomy 32:5, crooked, perverse. These σκολίοι are “salvi et intractabiles, duri ac morosi,” so Gerhard.—M.] [Cod. Sin. ἐνπαντ. φόβ. ὑπ.—M.] 1 Peter 2:19. [For this is grace, so German for χάρις, but χάρις not=gratia divina but=laus. Cf. Calvin, “Idem valet nomen gratiζ quod laudis. Intelligit enim nullam gratiam vel laudem conciliari nobis coram Deo, si p�nam sustinemus quam nostris delictis simus promeriti: sed qui patienter ferunt injurias, eos laude dignos esse, et opus facere Deo acceptum.”—M.] 1 Peter 2:19. [Consciousness, not conscience. The man knows that God is cognizant of his suffering, and acts rather with respect to God than to man. German: Mitwissen, not Gewissen, the former denoting cognizance in the sense of joint knowing, the latter, conscience. Render the whole verse, “For this is grace, if, on account of God’s cognizance, any one endures tribulations (λύπας), suffering wrongfully.—M.] 1 Peter 2:20. [ποῖον=German ‘was fόr ein,’ or English, ‘what kind of.’—M.] 1 Peter 2:20. [Cod. Sin. κολαζόμενοιὑπομένετε. German, “suffer patiently.” The participial construction of the Greek is, on the whole, preferable to English version. “For what kind of glory (is it) if doing wrong (sinning), and being buffeted, ye endure it patiently? but if well doing, and suffering (for it), ye endure (it) patiently, this is grace.”—M.] 1 Peter 2:20. [χάρις, as above, “with God.” The idea here, and in 1 Peter 2:19, seems to be that such conduct is the evidence of grace received, as none but a child of grace would thus act.—M.] 1 Peter 2:21. [Cod. Sin. reads ἀπἐθανεν (died) for ἔπαθεν (suffered).—ἡμῶνὑμῖν is the reading supported by the greatest number of MSS. Another reading, ἡμῶνἡμῶν, according to Syr. Copt. Ephr. Aug., and still another, ὑμῶνὑμῖν, Elzevir, Alford; on this last is based the German version, which renders “suffered for you, leaving you, etc.”—M.] [ὑπογραμμός=a copy-head,=a pattern, to write or paint by.—M.] 1 Peter 2:22. [ἐποίησεν, the Aorist, as distinguished from the Imperfect, ἐποιει, has the force of “never in a single instance.” Alford.—M.] [Cod. Sin. ηὑρέθη.—M.] 1 Peter 2:23. [The German retains the preferable participial form.—M.] 1 Peter 2:23. [Render thus: “Who being reviled, reviled not again, suffering, threatened not.”—M.] 1 Peter 2:23. [Render thus: “Who being reviled, reviled not again, suffering, threatened not.”—M.] 1 Peter 2:23. [παρεδίδου, either, “delivered (His enemies) up to (the Father),” so Alford, or, “delivered (His cause) up to (the Father”); in either case, as Alford suggests, perhaps not without reference to “Father, forgive them; for they know not what they do.”—M.] [Cod Sin. *ἐλοιδόρει.—M.] 1 Peter 2:24. [“Who Himself bore our sins in His own body on the tree.”—M.] 1 Peter 2:24. [The force of ἀνήνεγκεν is that “He took our sins to the tree, and offered them up on it.” Alford. Cf. Vitringa in Huther: “Vix uno verbo ἔμφασις vocis ἀναφέρειν exprimi potest. Nota Ferre et Offerre. Primo dicere voluit Petrus, Christum portasse peccata nostra, in quantum illa ipsi erant imposita, Secundo, ita tulisse peccata nostra, ut ea secum obtulerit in altari. Respicit ad animantes, quibus peccata primo imponebantur, quique deinceps peccatis onusti offerebantur. Sed in quam aram? ξύλον ait Petrus, lignum, h. e. crucem.—M.] 1 Peter 2:24. [ἀπογενόμενοι=having died. The German renders, “that, having died to sins (i. e., our own), we should live to the righteousness of Him by whose stripe ye are healed”; but this construction is untenable on textual grounds.—M.] 1 Peter 2:24. [Stripe, singular, is the right rendering of μώλωπι. μώλωψ. “Paradoxon apostolicum: vibice sanati estis. Est autem μώλωψ vibex, frequens in corpore servili, Sirach 12, 12.” Bengel.—M.] [Cod. Sin. *τῷσωμ without ἐν.—μώλωπ. without αὐτοῦ.—M.] 1 Peter 2:25. [Translate: “For ye were straying (ἦτεπλανώμενοι) like sheep.”—M.] 1 Peter 2:25. [The German renders ἐπεστράφητε passively, “ye are brought back”; but the 2 Aor. Pass, ἐπεστράφην, is often found in a Middle sense, cf. Matthew 9:22; Matthew 10:13; Mark 5:30,—translate, therefore, “but ye have returned.”—M.] [Cod. Sin. πλανώμενοι.—M.] 1 Peter 3:1-7 Analysis:—Exhortations addressed to married people, enjoining duties affecting their mutual relations, from a Christian point of view 1    Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2, 3While they behold your chaste conversation coupled with fear. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or 4of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their 6own husbands: Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.7Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. AND 1 Peter 3:1. Likewise, wives, be in subjection to your own husbands.—The Apostle now passes on to conjugal duty, intending to make ὁμοίως convey the idea that the obedience of wives to their husbands is as sacred an obligation as that of servants to their masters. What may be the reason of his not noticing the duties of believing masters to their servants, to which Paul, in Ephesians 6:9; Colossians 3:25, has special reference? It is probably to be found in the circumstance that in the Churches to which he wrote this Epistle were only few believing masters, or none that had slaves. Estius sees in this circumstance an additional reason that this Epistle was addressed to the Jews of the dispersion, among whom were many slaves, but few masters.—αἱγυναῖκες, address as in 1 Peter 2:18; 1 Peter 3:7; Ephesians 5:22; Ephesians 5:25.—ὑποτασσόμεναι, Participle, as ch 1 Peter 2:18, governed by the principle, 1 Peter 2:17, “Fear God,” etc., cf. Colossians 3:18; Genesis 3:16. To your own husbands.—Cf. 1 Corinthians 14:35; 1 Corinthians 7:2; Ephesians 5:21; Ephesians 5:25; Ephesians 5:28; Ephesians 5:33. ἴδος is not without emphasis; it adverts to an antithesis; it is to remind the wives, as Calvin rightly observes, of the duty of chastity, and warn them of all suspicious obedience to strange men. Believing wives married to unbelieving or pagan husbands might, even apart from the then prevalent demoralization of the conjugal estate, be tempted to seek close intercourse with enlightened men, strong in faith, and to be led by them; such a course might easily shake the confidence of the conjugal relation; hence the Apostle’s delicate caution. The Apostle takes it for granted that the greater number of husbands of believing wives are also believers in the publicly preached word; but even if (καὶεἴ) this should not be the case, the wives must persevere in self-sacrificing, self-denying obedience, and thus seek to win their husbands, not by talking and arguing, but by the powerful preaching of a quiet conversation.—ἄνευλόγου, without open preaching and peculiar arts of speech on the part of the wives.—διὰτῆςἀναστοροφῆς, by means of their behaviour and obedience; this is their principal task.—κερδηθήσωνται, cf. 1 Corinthians 9:19; 1 Corinthians 9:22; 1 Corinthians 7:17. To gain for Christ, for the Gospel, for the kingdom of heaven, for themselves—σώζειν. Calov remarks that the expression alludes to the great value of the soul, and to the holy joy in their conversion. The greatest gain is that of the converted themselves, Philippians 3:8. [Leighton observes: “A soul converted is gained to itself, gained to the pastor, or friend, or wife, or husband who sought it, and gained to Jesus Christ: added to His treasury, who thought not His own precious blood too dear to lay out for this gain.”—M.]—Grotius cites the language of the heathen orator Libanius, which shows how primitive Christian wives followed these exhortations. He exclaims: “What wives have these Christians!” 1 Peter 3:2. When they behold your conversation, chaste in fear.—ἐποπτεύσαντες, cf. 1 Peter 2:12, an insight flowing from close observation.—τὴνἐνφόβῳἁγνήν.—The allusion is probably (with reference to 1 Peter 2:17) to the fear of God, not to the fear of the husband, as in Ephesians 5:33.—ἁγνήν not=chaste in its restricted sense, but because of its close connection with φόβῳ and with the sequel, denotes chaste in a wider sense,=pure, holy, cf. James 3:17.—So Calov, not only with reference to conjugal fidelity and cleanness of the body. 1 Peter 3:3. Your adornment let it not be the outward (adornment) of braiding the hair, and putting round golden ornaments, or of putting on of dresses.—This verse is closely connected with the foregoing. This holy conversation in the fear of God is described first negatively: “In contrast with the means used by wordly-minded women to attach their husbands, the Apostle specifies the means whereby a Christian wife may hope to win even a resisting husband.”—ὦνἔστω sc. ὁκόσμος, cf. 1 Timothy 2:9.—The Genitives are those of nearer definition, and describe the act of adorning, not the objects of adornment.—ἐμπλοκή, the artificial braiding of hair; female vanity is inexhaustible in the invention of new styles and fashions. Calov cites a passage from Jerome’s Epistle to Demetrius, in which he adverts to this subject, and quotes Cyprian’s sharp censure of women on this score. The views, which even the more serious heathen held concerning such trifles, have been collected by Steiger from Plato, Sophocles and Plutarch.—ἢἐνδύσεωεἱματίων.—Peter, of course, adverts simply to the costliness of dresses. [But does not ἐνδύσεως allude rather to putting them on in an unbecoming and indecent manner? Alford says that ‘within the limits of propriety and decorum, the common usage is the rule.’ True, but where are those limits? Are they observed in the ‘full dress’ of the best society of either hemisphere? Is ‘full dress’ not a misnomer, and ought not our Christian matrons to use their influence in having full dress made more dress?—M.] Calov:—“Peter forbids not any and every adornment, but a modest and seemly adorning of the body, conformably to their several stations, is allowed,” cf. 1 Corinthians 12:23. 1 Peter 3:4. But let it be the hidden man of the heart—price.—κρυπτὸςἄνθρωπος=ἐσωἀνθρωπος, Romans 7:22; 2 Corinthians 4:16; Ephesians 3:16. This hidden man is not, as Steiger holds, = καρφία, but that which the Spirit of God forms and develops in the secret workshop of the heart, namely, the new way of thinking, feeling and willing, the new spiritual life, the new nature, the inmost kernel of man’s religion, in as far as he has within him something flowing from the life of Jesus. [In other words the inner man is the Christian, the regenerated, daily-renewed man, adorned with the beauty of holiness with his (heart) affections centred in God.—M.].—ἐντῷἀφθάρτῳ. Contrasted with those perishable, worthless trifles, 1 Peter 3:3. A neuter adjective is used for an abstract noun (v. Winer, p. 266). Beza: = sinceritas, incorruptio. πραΰς= ςָ ?πִ ?ι mild, gentle, meek, Matthew 21:5; 1 Corinthians 13:4, etc.; Ephesians 4:2; Colossians 3:12; Matthew 11:29; James 1:20; James 3:13; 1 Corinthians 4:21; Galatians 6:1; 2 Timothy 2:24. The contrary of self-will, pride, presumption, obstinacy, hardness, anger and envy.—ἡσυχίου, calm, tranquil, without passionate excitement. Bengel:—mansuetus, qui non turbat, tranquillus, qui turbas aliorum placide fert.—πνεύματος relates not to the Holy Spirit, but to the spiritual life, infused into believers by the Holy Ghost.—ὅἐστιν may be connected either with πνεύματος or with ἀφθάρτῳ. Bengel connects it with the latter, as being the principal subject, [but “the meek and quiet spirit” seems to be the main thing desired.—M.].—πολυτελής=πολύτιμος 1 Peter 1:19.—[cf. Mark 14:3; 1 Timothy 2:9; Proverbs 1:13.—M.].—ἐνώπιοντοῦΘεοῦ, “coram Deo, qui interna, non externa, spectat, cui placere curant pii.” Bengel. 1 Peter 3:5. For after this manner formerly also the holy women, who hoped in God, adorned themselves, etc.—οὔτω refers to what immediately precedes. The proof of it [the meek and quiet spirit.—M.] is their obedience.—ἄγιαιγυναῖκες, Luke 1:70; Acts 3:21; Ephesians 3:5; 2 Peter 1:21; those women of blessed memory and singled out in the history of salvation; their personality is defined by their hope in God. If God is all in all in a man’s heart, it has renounced the idol ‘vanity’ and expelled passionate excitement, cf. 1 Timothy 5:5. Tertullian:—“Be clothed with the silk of honesty, the byssus of holiness and the purple of chastity: thus adorned, God will be your friend.” Bengel:—“vera sanctitas, spes in Deum: est hoc epitheton pars subjecti.”1 Peter 3:6. As Sarah obeyed Abraham, calling him Lord.—This obedience is illustrated by the example of Sarah, whom the Rabbis also were wont to set up as a pattern. She showed her obedience first in leaving with her husband the land of her nativity in reliance upon the promises of God, secondly in regarding Abraham as her Lord and calling him so, Genesis 18:12, notwithstanding they were both descended from a common earthly parent, Genesis 20:12.—ὑπήκουεν denotes the continuance of her obedience, which was rewarded by Abraham in his turn obeying her, Genesis 16:2; Genesis 21:12.—Grotius remarks that when the corruption of morals had become general at Rome, wives were called mistresses [of course in a good sense.—M.] Of whom ye have become children.—ἦςἐγενήθητετέκνα. This is one of the Apostle’s frequent allusions to Isaiah; cf. Isaiah 51:1-2. “Look upon the rock whence ye are hewn (Abraham) and to the hole of the pit (or well) whence ye are digged (Sarah).” Sarah is here mentioned as the first mother of the people of Israel.—It is not ἐστὲ but ἐλενήθητε, because the expression ‘children of Sarah’ has not only a carnal but also a spiritual import. Steiger argues from this passage that the Apostle was addressing Gentile Christians as he would hardly have said to Jewesses, “ye have become Sarah’s children” without adding some such explanation as this; “You have now become Sarah’s children indeed or after a spiritual manner;“ but the opposite conclusion seems more in place. Did our Lord make such a qualification when He said to Zaccheus, the Jewish publican-in-chief, “He also is a son of Abraham”? Luke 19:9. Did He do it in the case of the infirm woman of whom He said that she was a daughter of Abraham? Luke 13:16; John 8:39. Even John the Baptist destroyed the delusion that those are Abraham’s children who are descended from him after the flesh, Matthew 3:9. Believing Jewesses would have no difficulty in understanding what was meant, while to Christian Gentile women it would hardly have been equally intelligible and applicable. Weiss remarks, “To be called the daughters of Sarah was no particular distinction conferred upon Gentile women, but to be designated as the children of their venerated ancestress and that in the highest sense [i. e., of similarity of disposition), was the loftiest praise bestowed upon Jewesses.” This conclusion is corroborated by the quotation from Isaiah 51 If ye do good and are not afraid of any sadden fear.—ἀγαθοποιοῦσαι, not in that - - - - or because- - - -, or if - - - -, but: as those who - - - - [so German.—M.]. You evidence your relationship to Sarah by doing good. Grotius recalls the amiable reception which Sarah accorded to the stranger guests and the readiness with which she obeyed Abraham on that occasion, Genesis 18:6; and in connection with the sequel refers to Genesis 20. But the sense is probably more general and the reference is rather to zeal in well-doing, as in 1 Peter 2:15; 1 Peter 2:20.—μὴφοβούμεναι may be a quotation from Proverbs 3:25 : “οὐμὴφοβηθήσῃπτόησινἐπελθοῦσανοὐδὲὁρμὰςἀσεβῶνἐπερχομένας.—πτόησις, terror caused by something external. As those who are so full of trust in God, that they are not tenderly moved by any evil or by menaces similar to those Sarah had to pass through at the court of Pharaoh and Abimelech, cf. Hebrews 11:11. The sentence contains also an exhortation to strive more and more for the courage and manly fortitude of their ancestress, cf. 1 Peter 3:14. [Estius says on πτόησιν: quod dum facitis, non est quod metuatis quidquam mali: velut, ne maritis vestris displiceatis, si minus corruptζ inceditis: aut ne serviliter vos tractent, si faciles ad obsequium vos prζbeatis; ut solet sexus muliebris vanis pavoribus esse obnoxius. Sed et si forte nacti estis maritos iniquiores, silentio potius ac patientia, quam multis verbis studete eorum animos lenire.“ cf. Luke 21:9; Luke 24:37.—M.] 1 Peter 3:7. Ye husbands, in like manner, dwelling according to knowledge with the feminine, as with the weaker vessel.—Ὁμοίως refers back to 1 Peter 2:17 as in 1 Peter 3:1. Weiss wrongly maintains that the exhortation to Christian husbands is out of place in this connection because it does not coincide with the point of view indicated at 1 Peter 2:11-12. But why should it not coincide, if the Apostle addresses in turn the different conditions and classes of Christians, and shows to each how they should walk worthily among the Gentiles, honour all men and fear God? It would rather have been a grave omission, had he not reminded husbands of their duties; the exhortation was indeed peculiarly needed in order to avoid all misunderstanding and abuse of the obedience of women.—His first precept to husbands relates to συνοικεῖν=to dwell together, to have intercourse in general and then, as some of the ancients understand the word, with particular reference to conjugal intercourse. It should take place κατὰγνῶσιν, according to knowledge—derived from reason and from the Gospel in respect of their peculiar relations and wants.—ὡςἀσθενεστέρῳσκεύει should be joined to συνοικοῦντες; otherwise συνοικεῖν would have no object, ἀπονέμοντες would have two ὡς.—σκεῦος is widely used of vessels, clothes and things in general, Deuteronomy 22:5; Luke 17:31; then of men with reference to their dependence and frailty and their destination for some particular purpose. We are like vessels in the potter’s hand, Jeremiah 18:6; Isaiah 29:16; Isaiah 45:9; Isaiah 64:8. He can break or preserve, reject or prefer them to honour, Jeremiah 19:11; Jeremiah 22:28; Jeremiah 48:38; Hosea 8:6; Psalms 2:9; Revelation 2:27; Romans 9:21-22; 2 Timothy 2:20. In particular, the body is called the vessel containing the soul, 1 Thessalonians 4:4-5. Here σκεῦος applies equally to husband and wife as is evident from the comparative ἀσθενεστέρῳ; it designates both as the handiwork of God, organized and designed for each other. The husband should be particularly moved to a considerate, loving and careful treatment of his wife by the thought:—“God himself has thus appointed and made the nature of woman.”—ἀσθενεστέρῳ. Calov:—“Women are weak in point of sex, the constitution of their body, mind and judgment, art, aptitude and wisdom in the conduct of affairs.” [Rather a sweeping judgment of woman, and as ungenerous as untrue. Woman is physically man’s inferior, but it is doubtful whether she is so mentally. This is not in the writer’s opinion a question of superiority or inferiority, but one of diversity. There are mental qualities in which woman excels man and others in which he excels her. They seem to be well balanced under equal advantages afforded to each. His experience in schools constrains him to admit that up to the age of sixteen, girls are decidedly brighter and better students than boys. If they do not progress after that period in an equal ratio, the fault belongs to vicious social habits and to the superficial and fanciful ideas as to the maximum attainments of females, but not to the natural endowment of their mind. It came forth from the Creator’s hand perfect after its kind, everyway adapted to man’s mind and the two equally and healthily developed, working together in one direction, supply each other’s defects and strengthen each other’s powers. United, this natural diversity blends in harmony. An excellent discussion of this subject maybe found in Adolphe Monod’s “La Femme,” Paris. 1860.—M.] Luther:—“Woman is weaker in body, more timid and less courageous than man, hence your treatment of her should be accordingly.” But as woman’s weakness is relative, man also being a weak, frail vessel, he, mindful of his own weakness, ought the more readily to sympathize with the weaker, τῷγυναικείῳσκεύει. Giving honour as to those who are also fellow-inheritors of the grace of life, in order that your prayers be not hindered.—The second precept is: ἀπονέμοντεςτιμήν: to accord τὸνόμμον, what is due; τίμήν with reference to 1 Peter 2:17. The honour due to, them, honourable treatment which implies also care for their bodily wants.—The reason of this esteem: they also are fellow-heirs of the grace of life; this is a higher reason than the former, flowing from the natural relation of the sexes. Woman becomes man’s equal in virtue of the gift of the grace of life accorded to and hoped for by both.—συγκληρονόμοις. Griesbach and others read συγκληρονόμοι, masculine; this reading gives the same sense, but the former is preferable, for they are destined with other believers to inherit the kingdom of heaven, καί denotes the participation, cf. 1 Peter 1:4; 1 Peter 1:10; 1 Peter 1:13; Romans 8:17; Ephesians 3:6; Hebrews 11:9. The hypothesis is that both husband and wife are believers, or if either part be as yet unbelieving, it may become believing.—χάριτοςζωῆς; χἄρις; = χάρισμα, the gracious gift of life, of eternal life beginning here and consummated above, ci. Galatians 3:28. Others explain: grace communicating life, or life given out of grace, i. e., flowing from it.—εἰςτὸμὴἐκκόπτεσθαι. (Griesbach and others read ἐγκόπτεσθαι = ςָ ?χַ ?ψ to be interrupted, lamed). This expression is used of the pruning, cutting down and tearing up of trees, hence to cut off [to cut off occasion.—M.], to hinder, render ineffectual. Common and private prayer, its power and effect are hindered, where such esteem is wanting, for prayer, in order to be effectual, exacts a reconciled mind, Matthew 5:23; Matthew 6:14; 1 Timothy 2:8; 1 John 3:21. [“Cum vir et uxor non sunt bene Concordes, minus possunt oratione vacare et eorum orationes sunt minus exaudibiles.” Lyra.—M.]. Roos: “There is no room for prayer that may be answered where the husband despises and tyrannizes his wife and where a marriage is marred by discord.” Grotius: “Harsh treatment leads to insult and strife, which hinder the power and efficacy of prayer.” Matthew 18:19; Sir 25:1. Wiesinger: “The consciousness of having sinned against the hope of salvation forces itself as an obstruction between God and him who prays, and thus bars the way of prayer.” AND ETHICAL1. The conjugal state is not a human-Divine κτίσις, like the secular rule, 1 Peter 2:13, but instituted by God Himself, Genesis 2:18; Genesis 2:24; Matthew 19:5; it is a relation of life adapted even to the royal priesthood, to the holy people of God’s possession, in which they are to show forth the praises (virtues) of Him who has called us out of darkness into His marvellous light, 1 Peter 2:9. On the other hand, we ought not to deny the existence of a pure celibacy; so Thiersch. 2. Although the necessity of the wife obeying the husband is recognized outside of Christianity, the equality of husband and wife, in virtue of Divine appointment and grace, were altogether unknown; hence there is every where (i. e., outside of Christendom) a great degradation of the female sex. “Christianity,” observes Steiger, “is equi-distant from the moral degradation of the female sex, which the Mohammedans and Rabbis would almost deprive of immortality, and from the secular exaltation and deification, which, especially since the middle ages, has been defended as Christian by those who confounded Germanism with Christianity, while it secured to woman anything but happiness. 3. Peter, defining prayer as the centre and support of conjugal life, takes as lofty a conception of the matrimonial covenant as Paul, although the Pauline idea that the marriage of Christians is a figure of the relation of Christ to His Church does not occur in Peter (cf. Ephesians 5). 4. True love in the conjugal state depends upon and is rooted in mutual esteem; where this is wanting, the conjugal state is shaken at its very foundation; but it is not only esteem of the personal qualities and excellencies of either part, but also, and chiefly, the appreciation flowing from the thought: Thy partner, like thyself, is a child of God, purchased with the same precious blood of Christ, and called, like thyself, to be an inheritor of the kingdom of heaven. AND There must be some special reason why wives are reminded of their duties before the husbands, and charged with obedience as their principal and foremost task.—Christian wives need not ask, which husbands must we obey? The direction is unmistakable: your own husbands; consequently, also unbelieving, harsh, and wayward husbands.—Noble art!—to be silent with the mouth, and to speak in the life. Augustine tells of Monica, his mother, that she spoke of Christ to her husband by her feminine virtues, and that, after having borne his violence without a murmur or complaint, she gained him at the close of his life to Christ, without deploring in the believer what she had suffered at his hands as an unbeliever. 1 Peter 3:2. There is often a veil before the eyes of a hard husband; doubt not that it can be removed, so that he may admiringly look upon the mystery of a profoundly-Christian mind, and with melted heart fall down at the feet of Jesus.—Fondness of rule and dress is a bad propensity, which is sometimes found even in Christian wives.—The proud daughters of Eve may see themselves reflected, as in a mirror, in Isaiah iii.—What is the heavenly bridal array of the believing daughters of Sarah?—Where hope in God is firmly established, no evil can terrify us.—It is the greatest calamity of wedded life to see prayer hindered and room given to Asmodeus [the devil matrimonial or disturber of married life.—M.].—How do husband and wife walk in the light of Divine truth?—It is the greatest folly if husbands act the part of tyrants to their wives. Starke:—Although wives should mainly fear God that they may shun evil and do good, yet ought they to fear their husbands also, that is, not only to give them no cause for suspicion and jealousy by unseemly speech, behaviour or works, Proverbs 7:10, but they should also make it their study to please them.—Holy women, influenced by the Holy Spirit, will observe the proper medium in dress, cf. Est. ii: 16; Genesis 24:22; Romans 12:2.—Are you astonished to see persons covered with gold and pearls, with jewels and similar vanities? Rest assured that a believing soul, resplendent in virtues, is far more glorious and pleasant to God and His angels, Psalms 45:14-15.—The most respectable dress! Is it to be this? You say, it does not suit me, it is old, and makes no show. Well, that depends upon whom you want to please: God?—if so, it should be glorious, but inward; or the devil, the prince of this world?—then you need not care for Peter or Christ, dress after your own fashion, Proverbs 7:10.—As the Old and the New Testaments have only one Messiah, one faith, one hope and one charity, so they have only one inward soul-ornament, Acts 15:11; Isaiah 61:10.—Wives may lessen or increase the cares of their husbands, Proverbs 31:12.—If a husband and wife do not live after God’s ordinance, their prayers and worship are utter vanity and loss, 1 Timothy 2:8. [Leighton:1 Peter 3:1. “The common spring of all mutual duties on both sides is supposed to be love: that peculiar conjugal love that makes them one, will infuse such sweetness into the authority of the husband and obedience of the wife, as will make their lives harmonious, like the sound of a well-tuned instrument; whereas without that, having such an universal interest in all their affairs, they cannot escape frequent contests and discords, which is a sound more unpleasant than the jarring of untuned strings to an exact ear.”—M.] [Publius Syrus:—Casta ad virum matrona parendo imperat. The submissive wife rules by obedience.—M.] [Jay: 1 Peter 3:2. Chaste conversation implies “diffidence, the blushings of reserve, the tremulous retiring of modesty, the sensation that comes from the union of innocence and danger, the prudence which keeps far from the limits of permission, the instinctive vigilance which discerns danger afar off, the caution which never allows the enemy to approach near enough even to reconnoitre.”—M.] [Leighton:—With fear.—“Fearing the least stain of chastity, or the very least appearance of any thing not suiting with it. It is delicate, timorous grace, afraid of the least air, or shadow of any thing that hath but a resemblance of wronging it, in carriage, or speech, or apparel, as follows in the 3d and 4th verses.”—M.] [Plutarch:1 Peter 3:3. Conjug. Prζcep. c. 26. “An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity and modesty.” The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress; “My ornament,” said the wife of Phocion, “is my husband, now for the twentieth year general of the Athenians.” Plutarch in Vit. Phoc.—Plato De Repub.:—“Behaviour and not gold is the ornament of a woman. To courtesans, these things, jewels and ornaments, are advantageous to their catching more admirers; but for a woman who wishes to enjoy the favour of one man, good behaviour is the proper ornament, and not dresses. And you should have the blush upon your countenance, which is the sign of modesty, instead of paint; and worth and sobriety, instead of gold and emeralds.” The sense of antiquity on this subject was very strong. Clemens Alex. Pζdag. Lib. 3, cap. 4, says: “The women that wear gold, plait their hair, paint their faces, have not the image of God in the inward man, but in lieu of it, a fornicating and adulterous soul.” The Apostolical Constitutions, Lib. 1, cap. 8, 8, forbid women to wear exquisite garments fitted to deceive, or gold rings upon their fingers, because all these things are signs of whoredom. Jamblichus in Vita Pythag., Lib. 1, cap. 31, p. 165, maintains “that no free women wore gold, but whores only.”—An inquiry into the sources from which false hair, now so generally worn by women, is procured, might possibly abolish this vicious and unchristian fashion.—M.] [Leighton:1 Peter 3:3-4. “The soul fallen from God hath lost its true worth and beauty, and therefore it basely descends to these mean things, to serve and dress the body, and take share with it of its unworthy borrowed ornaments, while it has lost and forgotten God, and seeks not after Him, knows not that He alone is the beauty and ornament of the soul, Jeremiah 2:32, and His Spirit and the grace of it, its rich attire, here particularly specified in one excellent grace; and it holds true in the rest.”—M.] [Philip Henry:—“Besides this” (secret prayer) “he and his wife constantly prayed together morning and evening, and never, if they were together at home or abroad, was it intermitted; and, from his own experience of the benefit of this practice, he would take all opportunities to recommend it to those in that relation, as conducing very much to the comfort of it, and their furtherance in that which he would often say is the great duty of yoke-fellows, and that is ‘to do all they can to help one another to heaven.’ He would say that this duty of husbands and wives praying together is intimated in that of the Apostle, 1 Peter 3:7, where they are exhorted to live as heirs of the grace of life, that their prayers (especially their prayers together) be not hindered; that nothing may be done to hinder them from praying together, nor to hinder them in it, nor to spoil the success of their prayers. This sanctifies the relation, and fetches in a blessing on it, makes the comforts of it more sweet, and the cares and crosses of it more easy, and is an excellent means of preserving and increasing love in the relation. Many to whom he had recommended the practice of this duty have blessed God for him, and for his advice concerning it.”—An Account of the Life and Death of Mr. Philip Henry, by his Son, p. 58, Lond., 1712, quoted by Brown.—M.] [Gataker (quoted by Brown):—“Let such married persons as God hath blessed in this kind” (by their being equally yoked in the best sense) “learn what cause they have to be thankful to God, either for other. Let the jars and discord that they see between other men and women mismatched, and the cross and cursed carriage of them, either toward other, together with the manifold annoyances and grievous mischiefs and inconveniences that ensue ordinarily thereupon, be a means to put them in mind of God’s great mercy and goodness toward them, and to make them more thankful to Him for the same. And since they have received either other from God, let them therein show their thankfulness to God by endeavouring to bring either other nearer unto God, by helping either other forward in the good ways of God. Do either with other as Anna did with her son Samuel: as she had him of God, so she bestowed him on God again: return each other again to God, and labour to return them better than they received them. The better they shall make each other, and the nearer they shall bring each other to God, the more good, through God’s goodness, shall they have either of other. The more man and wife profit in the fear of God, the more comfortably and contentedly shall they live together, the better shall it be for them both.” From “A Good Wife Indeed.” The same author has also sermons entitled, “A Good Wife, God’s Gift”, “Marriage Prayer”, and “Marriage Duties”, which are well worth consulting.—Fordyce’s Sermons to Young Women, in 2 vols., London, 1794 (rare) are also very valuable.—M.] [Bp. Jeremy Taylor:—(Marriage Ring): “Marriage was ordained by God, instituted in paradise; the relief of a natural necessity, and the first blessing from the Lord. Marriage is a school and exercise of virtue. Here is the proper scene of piety and patience, of the duty of parents and the charity of relatives; here kindness is spread abroad, and love is united and made firm, as a centre. Marriage is the nursery of heaven, fills up the numbers of the elect, and hath in it the labours of love and the delicacies of friendship, the blessing of society and the union of hands and hearts. Marriage is the mother of the world, and preserves kingdoms, and fills cities, and churches, and heaven itself. Like the useful bee, marriage builds a house, and gathers sweetness from every flower, and labours, and unites into societies and republics, and sends out colonies, and feeds the world with delicacies, and obeys their king, and keeps order, and exercises many virtues, and promotes the interest of mankind, and is that state of good things to which God hath designed the present constitution of the world.”—M.] Footnotes:1 Peter 3:1. [Cod., A. B. and Sinait. omit αἱ. ὁμοίως goes back to 1 Peter 2:13—M.] 1 Peter 3:1. [καὶεἴ, even if; the force of καὶεἴ is, “put the worst case, even if your husbands are positively disobedient to the word, your duty is clear.”—M.] 1 Peter 3:1. [κερδηθήσονται; another reading is κερδηθήσωνται. Rec Cod. Sin.—On ἵνα with a Fut. Indic. see Winer, 6th ed. p. 258, and cf. Revelation 22:14; translate “that they shall be won.”—M.] 1 Peter 3:1. [ἄνευλόγου, without word. Translate the whole verse: “Likewise, wives, be in subjection to your own husbands, that even if any obey not the word, they shall be won without word by means of the conversation of the wives.”—M.] 1 Peter 3:2. [ἐποπτεύσαντες=having beheld, when they behold.—M.] 1 Peter 3:2. [The German renders “your conversation chaste in fear.”—M.] 1 Peter 3:3. [ὦν=of whom, i.e., your adornment.—M.] 1 Peter 3:3. [ἐμπλοκῆςτριχῶν=braiding of hair, cf. 1 Timothy 2:9.—M.] 1 Peter 3:3. [περιθέσεως=putting round (the head, the arm, the ankle or the finger). Translate the verse: “Your adornment let it be not the outward of braiding of hair, and putting round golden ornaments, or of putting on of dresses.”—M.] 1 Peter 3:4. [ἐντῷἀφθάρτῳ ?=in the incorruptible ornament of.—M.] 1 Peter 3:4. [τοῦπρᾳέοςκαὶἡσυχίουπνεύματος=the meek and quiet spirit, which, etc.—M.] 1 Peter 3:5. [ποτὲκαὶ ?=formerly also.—M.] 1 Peter 3:5. [ἐλπίζουσαι (Part, of Imperfect, according to Winer, 6th ed., p. 305)=who hoped.—M.] 1 Peter 3:6. [No necessity for “even”; the Greek has simply ὡς.—M.] 1 Peter 3:6. [ἧςἐγενήθητετέκνα=of whom ye have become children.—M.] 1 Peter 3:6. [αγαθοποιοῦσαι states the condition on which they have become Sarah’s children; render, therefore, “if,” instead of “as long as.”—M.] 1 Peter 3:6. [καὶμὴφοβοΰμεναιμηδεμίανπτόησιν=and are not afraid of any sudden fear. πτόησιν=fear from without, some external cause of terror. See additional observations under “Exegetical and Critical.”—M.] 1 Peter 3:7. [This verse needs entire recasting; the E. V. is involved. We translate, closely following the original: “Ye husbands, in like manner, (refers to πάνταςτιμήσατε, 1 Peter 2:17) dwelling, according to knowledge with the feminine, as with the weaker vessel, giving honour as to those who are also fellow-inheritors of the grace of life, in order that your prayers be not hindered. So Alford. The Cod. Sin. reads συνομιλοῦντες, “companying with,” for συνοικοῦντες, and supplies ποικίλης, manifold before χάριτος.—M.] 1 Peter 3:8. [It is better to retain in English the adjectival construction of the original, substituting being, in Italics. instead of be ye.—M.] 1 Peter 3:8-17 Analysis:—Exhortations of Christians in general, irrespective of their civil and domestic relations, to godly behaviour before an ungodly and hostile world 8    Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: 9Not rendering evil for evil, or railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11Let him eschew evil, and do good; let 12him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them 13that do evil. And who is he that will harm you, if ye be followers of that which is good? 14But and if ye suffer for righteousness’ sake, happy are ye: and be not 15afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meakness and fear: 16Having a good conscience; that, whereas they speak evil of you, as of evil doers, they may be ashamed that 17falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing than for evil doing. AND [On the whole section.]—The Apostle hastens to conclude the Epistle, but not without laying down precepts for the conduct of Christians in general—irrespective of their social position—in their dealings with an ungodly world; he substantiates these general exhortations by indicating the feelings they ought to cherish beforehand the one toward the other. 1 Peter 3:8. Finally, all being of one mind, sympathizing, loving the brethren, compassionate, courteous (kind).—τὸδὲτέλος, adverbial Accusative, introduces the third main division, and conclusion of the Epistle.—[Oecumenius supplies the following connection: τίχρὴἰδιολογεῖσθαι; ἁπλῶςπᾶσιφημί. τοῦτογὰρτέλοςκαὶπρὸςτοῦτοπᾶσινὁσκόποςἀφορᾷτῆςσωτηρίας, καίτοῦτονόμοςπᾶσινἀλάπης.—M.]—ὁμόφρων=ὁμόνοος from φρήν, of one mind, agreeing in manner of thinking, so as to pursue one end, and to make choice of one way, cf. 2 Corinthians 13:11; Philippians 2:2. [Robert Hall:—“Could we indulge the hope that such a state of things (i. e., oneness of mind) was likely soon to establish itself, we should hail the dawn of a brighter day, and consider it as a nearer approach to the ultimate triumph of the Church than the annals of time have yet recorded. In the accomplishment of our Lord’s prayer, that all His people may be one, men would behold a demonstration of the Divinity of His mission, which the most impious could not resist, and behold in the Church a peaceful haven inviting them to retire from the tossings and perils of this unquiet ocean, to a sacred enclosure, a sequestered spot, which the storms and tempests of the world were not permitted to invade.”—M.] συμπαθεῖς, the disposition which enters into another’s weal or woe, joys with the joying, and weeps with the weeping, Romans 12:15; 1 Corinthians 12:25; Hebrews 13:3. Always to see in the sufferings of others only a judicial or pedagogical element, is contrary to the mind of Christ. [Christian sympathy refutes also La Rochefaucoult’s slander of human nature, that man always sees in the sufferings of others something not altogether displeasing.—M.] φιλάδελφοι, cf. 1 Peter 1:22; 1 Peter 4:8; 1 Peter 5:9; Romans 12:10.—εὔσπλαγχνος, brave, courageous, then also tender-hearted, compassionate, as here. This quality, like that which follows, has already a bearing on our conduct in relation to the world.—φιλόφρων, kind in thought and deed, benevolent to everybody. [Leighton:—This courteousness which the Apostle recommends is not satisfied with what goes no deeper than words or gestures. That is sometimes the upper garment of malice, saluting him aloud in the morning whom they are undermining all the day, and sometimes, though more innocent, it may be troublesome merely by the vain affectation and excess of it; and even this becomes not a wise man, much less a Christian; an over-studying or acting of this is a token of emptiness, and is below a solid mind. Nor is it that graver and wiser way of external, plausible deportment, which fully answers this word. That is the outer half, indeed, but the thing itself is a radical sweetness in the temper of the mind, that spreads itself into a man’s words and actions; and this not merely natural (a gentle, kind disposition, which is, indeed, a natural advantage which some have), but spiritual, from a new nature descended from heaven, and so in its original nature it far excels the others, supplies it where it is not, and doth not only increase it where it is, but elevates it above itself, renews it, and sets a more excellent stamp upon it. See note in Appar. Crit., above.—M.] 1 Peter 3:9. Not rendering evil for evil, or railing for railing, nay, rather on the contrary, blessing, because ye know that to this end ye were called.—The Apostle, by recommending abstinence from every kind of revenge, and the love of our enemies, follows the express declarations of the Saviour; this is also evident from the reason on which he grounds the exhortation, Matthew 5:39, etc.; Luke 6:27, etc.; of. Romans 12:17; 1 Thessalonians 5:15; 1 Peter 2:23; Luke 6:28.—εὐλογεῖν, the direct contrast of rendering evil for evil and railing for railing. To bless, to desire good, and to show it in word and deed, even as the blessing of God is a reality. The word implies, according to Calov, every kind of temporal and eternal benefits, especially the latter. [See note in Appar. Crit., above.—M.]—εἰςτοῦτο, viz.: to blessing, do not join to ἴνα, cf. 1 Peter 2:12. [On the other hand, see note in Appar. Crit., above.—M.]—ἐκλήθητε, as disciples of Jesus, and children of God, you are destined to be the light and the salt of the world, and to exert a beneficent influence on it, Matthew 5:13-14. That ye should inherit blessing.—The idea implied in these words is: as ye sow, so ye shall reap, as ye work, so shall be the recompense, Matthew 7:2; Matthew 5:7; Matthew 10:32; Luke 6:38. [See note in Appar. Crit., above.—M.]—κληρονομήσητε refers, however, to the free grace in the distribution of the recompense, that it is a reward of grace, then to the title of the Sonship, and constant possession, Matthew 25:34. Chrysostom:—“Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility and kindness.”—Gerhard:—“Believers, if they are offended, should recollect that God has not covered them with His curse, although they deserve it just as much as others, but has blessed them with all heavenly blessing.”—Weller:—“Your lot is better than that of the ungodly. God has called you to the inheritance of heaven, that you might be the children of God, and joint heirs with Christ, and become the sharers of the Divine nature. On the other hand, the ungodly are rejected from the presence of God, and excluded from that heavenly inheritance.” [Christian revenge is to forgive and forget injuries, and to bury them in love. The sandal tree perfumes, when riven, The axe that laid it low. Let him that hopes to be forgiven Forgive and bless his foe. Cf. Proverbs 25:22; Romans 12:20.—M.] 1 Peter 3:10. For he who desireth to love life—that they speak no guile.—The exhortation to humble conduct, and the love of enemies is now substantiated by citations from the Old Testament. These embody the truth that such conduct assures us of the protection, the gracious regard and blessing of God. The Apostle quotes, without any material change, from Psalms 34. 1 Peter 3:13 to 1 Peter 3:18, the second person being changed into the third in 1 Peter 3:13-15. Only 1 Peter 3:13 varies somewhat from the LXX., which reads: ὁθέλωνζωήν, ἀγαπῶνἡμέραςἰδεῖν, while here we have: ὁθέλωνζωήνἀγαπᾷνκαὶἰδεῖνἡμέρας. Bengel says, “that the Apostle adds new salt, saying: Who really and truly loves life, who is so thoroughly in earnest about this love that he fulfils its demands.” It seems better, however, to put a comma after ζωήν, as in the LXX. “Whoso desireth to live, and to love and see good days.” The alteration may have been made with reference to those sayings of Christ which advert to a false love of life, Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 17:33; John 12:25.—ἰδεῖν = ψָ ?ΰָ ?δ, of experience and enjoyment.—παύειν=to make an end of, to allay, to stop, hinder, keep back from a thing. “The expression pre-supposes the natural unruliness of the tongue and its wild, natural impulse to evil.” Wiesinger. [“Calvin:—“Primum notat, quζ lingua vitia cavenda sint, nempe ne contumeliosi ac petulantes simus: deinde ne fraudulenti ac duplices. Hinc ad facta descendit, ne quem laedamus, vel ne cui inferamus damnum.“—M.]—χείληαὑτοῦ. (Lachmann and Tischendorf omit αὑτοῦ).—δόλος is governed by ἀπό. Winer, p. 278.—δόλος denotes acting the deceiver or hypocrite; ξִ ?ψְ ?ξָ ?δ, cf. Jas. 1, 26. David, in this verse, refers primarily to temporal life and experience, so does Peter. 1 Peter 3:11. Let him turn away from evil—and pursue it.—ἐκκλίνειν=to bend out or from, turn away from, shun, avoid, decline, Romans 3:12; Romans 16:17; Isaiah 1:16-17; Romans 12:9.—ζητεῖν=διώκειν elsewhere, 1 Thessalonians 5:15; Romans 12:18. [See note in Appar. Crit.—M.] 1 Peter 3:12. Because the eyes of the Lord are upon the righteous, etc.—The reason is now given why those who act upon the preceding exhortation may cherish the hope of life and good days, and the contrary is stated.—ὀφθαλμοί and πρόσωπον are here in antithesis, the one denoting the gracious regarding of God, the other His look in anger.—κύριος = ιְ ?δεָֹ ?δ not Christ but the Father, cf. James 5:4.—ἐπί not = against, as it has not this meaning. Understand: are directed. “We are wont to look with a severe eye on those with whom we are angry.” Bengel:—“Anger excites the entire human countenance, love brightens the eyes.” cf. 2 Samuel 22:28; Leviticus 17:10; Leviticus 20:5; Psalms 68:3. 1 Peter 3:13. And who is he that—if ye be emulous of that which is good?—Inference drawn from the gracious regard of God directed upon the righteous. τίςκακώσων, who will be able to harm you, who will be suffered to injure you? of. Isaiah 1, 9; Romans 8:33. The sense is not: Nobody will have any mind to harm you. Peter, at least, knew the world differently and his Master had foretold differently, 1 Peter 2:12; 1 Peter 2:15; 1 Peter 2:18; 1 Peter 3:9; Matthew 10:24; Mark 10:44; John 13:16. The passage supplies therefore no new reason for peaceableness and holiness.—μμηταὶτοῦἀλαθοῦ. (Lachmann, Tischendorf [and Alford with A. B. C. and others.—M.], read ζηλωταί; that is the more difficult reading. Fronmόller [ζηλωταὶ is better sustained and yields a better sense than μιμηταὶ, which later reading Alford supposes to have come in from 3 John 1:11.—M.]. μιμηταὶ is elsewhere only applied to persons, here it is applied to the abstract τὸἀγαθόν, because the good as personified in Christ is the point of reference, cf. Titus 2:14; 3 John 1:11. 1 Peter 3:14. But if even ye suffer—be not terrified with their terror nor be troubled,—But although God should not prevent your suffering, as indeed some of you have been already visited with suffering, 1 Peter 4:12; 1 Peter 4:17; 1 Peter 4:19; 1 Peter 5:9-10, ye are nevertheless blessed if ye suffer on account of righteousness, as Christ says, Matthew 5:10.—εἰ with the Optative denotes subjective possibility, without any reference to definite time. Winer, p. 309. [Augustine: martyram facit non p�na sed causa.—M.].—δικαιοσύνην; cf. 1 Peter 2:24, not only the confession of the truth, but right and holy thinking and living, well-doing in general, cf. 5:11, 13, 17; 1 Peter 2:20; Matthew 5:20; Matthew 6:33. There is no reason for seeking here the Pauline idea of δικαιοσύνη.—μαάριοι sc. ἐστὲ cf. 1 Peter 1:9; 1 Peter 4:13; Job 5:17. [Bengel: “Ne hoc quidem vitam beatam vobis aufert, immo potius auget.“—M.].—τὸνδὲφόβοναὐτῶν sc. of evil-doers, 1 Peter 3:12. This is a citation from Isaiah 8:12-13. φόβον may be taken actively of the terror which they cause, cf. Job 3:25; Psalms 91:5, or passively of the fear with which they are seized. In Isaiah 8:12-13, the word seems to have a passive sense, here an active one. Be not afraid of the terror which they inspire, and do not suffer yourself to be disconcerted. [But see note in Appar. Crit. above.—M.]. ταραχθῆτε, a climax, to become confused, disconcerted, troubled. 1 Peter 3:15. Nay, rather sanctify God the Lord in your hearts.—κύριονδὲτὸνΘεὸνἁγιάσατε =δִ ?χְ ?ψֹּ ?ιωׁ, to adore God as the Holy One, to acknowledge His holiness in thought, word and deed. Matthew 6:9; Calvin:—“If we are convinced from the depth of our soul that the promised help of God is all-sufficient, we shall be most effectually armed against all fear.” Confession, being the outer sanctification, must be united to the inner sanctification; hence the exhortation which follows cf. Romans 10:10; Matthew 10:32. [I have adopted in Appar. Crit. the reading κύριονδὲτὸνχριστὸν.—M.] Being ready always for an answer—hope in you.—ἕτοιμοιδὲ (Lachmann omits δέ; then ἕτοιμοι would define the sanctification). But forget not that freedom from the fear of man does not exclude but include responsibility. The Christian, says Steiger, is not bound to account for his faith to any scoffer or such like (Matthew 6:7), but to every man asking reasons, cf. 1 Peter 4:5; Romans 14:12; Hebrews 13:17; Acts 24:14 etc.; Acts 26:6 etc.—ἀπολοία, a defence, an apology, no learned theories but a brief account of the Person in whom we believe, of the testimony on which, and the reasons why we believe, and of the hope which this belief warrants us to cherish. Cornelius:—“Peter demands an answer, not a disputation.”—Join παντί to ἀπολογίαν.—περὶτῆςἐνὑμῖνἐλπίδος. We have already seen, especially in the opening of the Epistle, 1 Peter 1:3; cf. 1 Peter 1:13, that hope, in the Apostle’s view, is the real centre of the Christian life. It is the end of regeneration, the sum-total of all the blessings of salvation, the kernel of the whole of salvation. The primitive Christians were often persecuted for their hope in the salvation of the Messiah. Every believer should become thoroughly assured of the reasons for this hope. Christian faith and the hope founded on it, must attain such vital strength in our inmost heart (ἐνὑμῖν) as to be able to become a counterpoise to the lust and fear of the world. [Luther:—“In persecutione oportet nos habere spem: si ratio spei exigitur, oportet nos habere verbum.“ Bengel:—“Spes Christianorum sζpe commovit alios ad percontandum.“ Didymus says: “Here is a caution to those who imagine that it is enough for us to lead what is called a moral life, without a sound foundation of Christian faith; and here is a special admonition to the Clergy, to be able to solve doubts and remove difficulties which may perplex their people, and to stop the mouths of gainsayers (Titus 1:11) and render a satisfactory reason of whatever they do, or teach.“—M.] 1 Peter 3:16. With meekness and fear, having a good conscience.—[The German version, following the Vulgate, begins 1 Peter 3:16 with but with meekness, etc.—M.]. μετὰπραΰτητος. (Lachmann, Tischendorf [and Alford, following A. B. C. and many others.—M.], insert ἀλλά before μετα); the sense being—“provided” [or as Alford explains “ready, but not over ready.”—M.], cf. 1 Peter 3:4, free from haughtiness, scorn and bitterness in the consciousness of truth and with the desire to convince.—φόβου in respect of God, whose cause we should not prejudice. [Alford defines φόβου “proper respect for man and humble reverence of God.”—M.]. Luther:—“Then must ye not answer with proud words and state your cause with a defiance and with violence, as if you would tear up trees, but with such fear and humility as if ye stood before the judgment-seat of God,—so shouldest thou stand in fear, and not rely on thy own strength, but on the word and promise of Christ.” Matthew 10:19; 1 Corinthians 2:3.—συνείδησινἔχοντες not coφrdinated with, but subordinated to ἕτοιμοι. Harless:—“Only he is able to defend his Christian hope with full assurance, who has kept in a good conscience, as in a good vessel, the grace he has received.” cf. 1 Peter 2:19. A good conversation is the most telling apology before slanderers. [Calvin:—“quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit.—M.] That in the matter in which they speak against you as evil-doers, they who slander your good conversation in Christ, may be ashamed.—ἴναἐνᾦ.—You were not only called to bless your enemies, but to become a blessing to them in putting them to shame, and if possible, to win them. cf. 1 Peter 2:12-19. ἐπηρεάζειν, to use hard words, abusive and haughty conduct in order to terrify and so to coerce, any one. It denotes greater hostility than καταλαλέω, 1 Peter 2:12.—τὴνἀγαθὴνἐνΧριστῷἀναστροφήν, see 1 Peter 2:12; 1 Peter 1:15. Join ἐνΧριστῷ to ἀναστοροφήν not to ἀγαθὴν. A conversation led in communion with Christ, looking up to Him, in His strength and with His help. They slander your good conversation, i. e., you on account of your good conversation. This is to give prominence to the folly of their detraction, which sooner or later must become manifest to themselves. 1 Peter 3:17. For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.—κρεῖττονγὰρ. In no event will you escape suffering. Peter now meets, as Gerhard observes, the objection: “I should not take it so hard, if I had merited it.” He says: Is it not better to suffer for doing well than for doing ill?—κρεῖττον denotes that which is more advantageous, deserves the preference; cf. 1 Peter 2:19. Grotius:—“This is what Socrates said to his wife without being instructed, as we Christians are, respecting the right way and whither it leads.”—εἰθέλοι (The textus rec. reads θέλει; but Tischendorf [following A. B. C. K. L. and others.—M.] prefers the Optative.), cf. 1 Peter 3:14, if and as often as it may be His will. cf. Matthew 18:14; Matthew 26:39; Matthew 26:42; 1 Corinthians 4:19; James 4:15; 1 Peter 1:6; 1 Peter 4:19.—[εἰέλοιτὸθέληματοῦθεοῦ placuerit voluntati divinζθέλημα meaning the will itself, and θέλειν the operation of the will (like the stream streams,—the river flows, etc.,) cf. James 3:4, see Winer, p. 627.—M.].—Θέλημα, this will is known from what happens to us. [Luther:—“Go on in faith and love; if the cross comes, take it; if it comes not, do not seek it.”—M.] AND ETHICAL1. The above warnings against self-revenge and exhortations to love our enemies are not peculiar to Christianity. They are already found in the Old Testament, and Christianity simply enforces, them by new and stronger motives. Steiger:—“The frequent warnings against self-revenge found in this Epistle, seem to have also an individual origin in the vehemence peculiar to Peter and in his holy dread of actions similar to that in the case of Malchus.” 2. The exhortation to fear God, which occurs repeatedly in this Epistle, is characteristic of the Petrine doctrine. This enforcing of fear, although more peculiar to the economy of the Law than to that of the Gospel, is equally necessary under the dispensation of the New Testament, and few Christians will be found who are past it. “As the difference of tropes (German, “Lehrtropen“) has always a providential signification for different individualities and degrees of development of the Christian life, so it is the case here.” Weiss. 3. The manner in which Peter refers to the sufferings of his contemporary fellow-believers supplies us with hints as to the date of this Epistle. 4. To draw from 1 Peter 3:14 the inference that in the opinion of Peter it is possible to acquire and merit heaven on account of righteousness, would be a great mistake; no, only the assurance of salvation and the degree of glory depend upon suffering for Christ’s sake and suffering with Him. AND Beams of the glory of God which shine forth from the character of believers.—The blessing attitude of Christians in a hostile world.—The dignity and blessing of the cherished cross.—Are we permitted to love life and to desire good days?—Of true and false peace.—The flaming eye of God upon evil-doers.—The Christian’s watchword; nobody is hurt but by himself (Chrysostom has written a work on this subject).—The secret of being blessed in suffering—a good conscience, the shield and protection of believers. Starke:—Try thyself—whether thou art of such a mind, 1 Peter 3:8. Micah 6:8.—All the members of the body are ready by sympathy to lighten the sufferings of the suffering members.—Canst thou requite evil with good? Try thyself; if thou art able, thou art a child of God, if not, it is idle conceit, Matthew 5:45.—There is no member of the body with which man is more likely and more ready to sin than with the tongue; hence we should carefully reflect upon what we speak and how we speak, James 3:5-6; Proverbs 16:26; Proverbs 17:27; Sir. 22:33.—Peace is rare game, in the diligent pursuit of which every Christian ought to be a quick huntsman, Proverbs 15:18; Proverbs 25:15; 2 Corinthians 13:12.—Nothing is more likely to move us to a holy conversation than the constant and lively recollection that the eyes and ears of God are ever around us. If this cannot fill a man with holy dread, he denies God in deed, though he confess Him in words, Deuteronomy 6:18.—Although the godly do not cry with their mouth, they cry to God with their heart, Psalms 34:16; Psalms 34:18. The world is enraged, Satan shows his teeth, it rains enemies: should this make thee alarmed, thou who lovest God? Hast thou not a Father who is almighty, and a King who is the Conqueror of all His enemies? Shall men, vile dust and ashes as they are, or hell itself then be able to hurt a hair of thy head unless He permit it? Be therefore courageous! the Lord be with thee; come hither, sword of the Lord and Gideon, Psalms 56:12.—The ungodly who persecutes the saints runs against a wall of iron and breaks his head, Jeremiah 20:11.—The strength and joyfulness of faith in heavy sufferings and persecutions differs altogether from self-made stoical insensibility and hard-heartedness.—The heart is a timid thing; at the least stirring of a cross-wind [so the German.—M.] it begins to tremble as the leaves of trees. But do right, and fear not the devil, Hebrews 11:27.—The ornament of Christ’s true bride is within, Psalms 45:10; Luke 17:20.—A judicious physician makes great allowance for a delirious patient—do thou the same for those who err, Galatians 6:1.—Silence is sometimes better than speaking, Matthew 27:12; Matthew 27:14; Colossians 4:5-6; Proverbs 26:4-5.—Nobody should cause his own sufferings; but those which God imposes every body should bear with patience, Lamentations 3:26; Lamentations 3:28.—To suffer innocently is the honour, but to suffer for sin is the shame of Christians, 1 Peter 4:15; Matthew 5:11. Lisco:—Christian feeling in evil times.—The all-conquering power of faith and love of the sharers of Christ’s kingdom.—The art of providing good days for one’s self. Stier:—Good days without sorrow and tribulation from without are not good for us, but would be the greatest misfortune to our souls. Staudt:—Direction for good days; 1. How we should live inwardly; 2. How we should live outwardly; 3. How we should live upwardly. V. Herberger:—1. What is following Christ? 2. What reasons have we to do it cheerfully and readily? [Leighton: 1 Peter 3:8.—Men having so many disputes about religion in their heads, and no life of religion in their hearts, fall into a conceit that all is but juggling, and the easiest way is, to believe nothing; and these agree with any or rather with none. Sometimes it is from a profane supercilious disdain of all these things, and many there be of these, of Gallio’s temper, that care for none of these things and that account all questions in religion, as he did, but matter of words and names. And by this all religions may agree together; but it were not a natural union by the active heat of the spirit, but a confusion rather, by the want of it: not a knitting together, but a freezing together, as cold congregates all bodies how heterogeneous soever, sticks, stones and water; but heat makes first a separation of different things and then unites those that are of the same nature.—Beware of two extremes that often cause divisions, 1. Captivity to custom; 2. Affectation of novelty.—The scales of Leviathan, as Luther expresses it, are linked together; shall not the Lord’s followers be one in Him? They unite to undermine the peace of the Church, shall not the godly join their prayers to countermine them?—Says one: “Nothing truly shows a spiritual man so much, as the dealing with another man’s sin.”—Sin broke all to pieces, man from God and one from another. Christ’s work in the world was union.—The friendships of the world, the best of them, are but tied with chains of glass, but this fraternal love of Christians is a golden chain, both more precious, and more strong and lasting; the others are worthless and brittle.—The roots of plants are hid under ground, so that themselves are not seen, but they appear in their branches and flowers and fruits, which argue there is a root and life in them; thus the graces of the Spirit, planted in the soul, though themselves invisible, yet discover their being and life in the tract of a Christian’s life, his words and actions, and the frame of his carriage Faith worketh by love, so then where this root is, these roots will spring from it and discover it, pity and courtesy.—He whom the Lord loads most with his richest gifts, stoops lowest, as pressed down with the weight of them; the free love of God humbles the heart most to which it is most manifested. 1 Peter 3:9. One man’s sin cannot procure privilege to another to sin in that or the like kind. If another has broken the bonds of allegiance to God and charity to thee, yet thou art not the less tied by the same bonds still. 1 Peter 3:11. We may pursue peace among men and not overtake it; we may use all good means and fall short; but pursue it up as far as the throne of grace; seek it by prayer and that will overtake it; that will be sure to find it in God’s hand, “who stilleth the waves of the sea and the tumults of the people.” “If He give quietness, who can give trouble?” 1 Peter 3:14. It is a confirmed observation by the experience of all ages, that when the Church flourished most in outward peace and wealth, it abated most of its spiritual lustre (opibus major, virtutibus minor) which is its genuine and true beauty: and when it seemed most miserable by persecutions and sufferings, it was most happy in sincerity and zeal and vigour of grace. When the moon shines brightest towards the earth, it is dark heavenwards, and on the contrary when it appears not, is nearest the sun and clear towards heaven.”—M.] 1 Peter 3:15. Beware of an external, superficial, sanctifying of God, for He takes it not so; He will interpret that a profaning of Him and His name. Be not deceived, He is not mocked; He looks through all visages and appearances, in upon the heart, sees how it entertains Him, and stands affected to Him, if it be possessed with reverence and love more than either thy tongue or carriage can express; and if it be not so, all thy seeming worship is but injury, and thy speaking of Him is but babbling, be thy discourse ever so excellent; yea, the more thou hast seemed to sanctify God while thy heart has not been chief in the business, thou shalt not by such service have the less, but the more fear and trouble in the day of trouble, when it comes upon thee. [1 Peter 3:8. The following passage from Polybius quoted by Raphelius, Obs. Vol. II. p. 760, beautifully illustrates συμπαθεῖς: “Certainly, if Scipio was peculiarly fitted by nature for any thing, it was for this, that he should inspire confidence in the minds of men, καὶσυμπαθεῖςποιῆσαιτοὺςπαρακαλουμένους; i. e., make those whom he addressed have the same feelings.”—M.] [1 Peter 3:10. “A certain person travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him and told her father. He said, Call the man in. When he came in, the Rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life and desireth to see good days, let him refrain his tongue from evil and his lips from speaking guile? This is the elixir of life and is found in the mouth of man.” Quoted by Rosenmόller from the Book of Mussar, 1 Peter 1.—M.] [1 Peter 3:15. Pope:— Hope springs eternal in the human breast,— Man never is, but always to be, blest.—M.] [Bentley:—”It is certain there is no hope, without some antecedent belief, that the thing hoped for may come to pass; and the strength and stedfastness of our hope is ever proportioned to the measure of our faith.”—M.] [Vinet:—”We are debtors of religious truth to our brethren, as soon as we ourselves become possessed of it;” “We are debtors in the strictest sense of the term, for, properly speaking, the truth is not the exclusive property of any one. Every good, which may be communicated by its possessor without impoverishing himself, cannot remain exclusively his own. If this proposition be not true, morality falls to the ground. How much more does this hold good of a blessing which is multiplied by division of a spring which becomes more abundant as it pours out its waters!” “The truth is not to be scattered at random like contemptible dust; it is a pearl that must not be exposed to be trodden under foot by the profane. To protect it by an expressive silence is sometimes the only way we can testify our own respect for it, or conciliate that of others. He who cannot be silent respecting it, under certain circumstances, does not sufficiently respect it. Silence is on some occasions the only homage truth expects from us. This silence has nothing in common with dissimulation; it involves no connivance with the enemies of truth: it has no other object than to protect it from needless outrage. This silence, in a majority of instances, is a language; and when in the conduct of those who maintain it, every thing is consistent with it, the truth loses nothing by being suppressed; or to speak more correctly, it is not suppressed; it is vividly, though silently pointed out; its dignity and importance are placed in relief; and the respect which occasioned this silence, itself imposes silence on the witnesses of its exhibition.”—M.] [Bp. Hale:—“The proper meaning of the Apostle’s direction and its connection, with the preceding advice, may be thus stated: give ye unto God in your hearts that honour, which is due unto Him, in trusting to His promises, and reposing upon His providence, by a stedfast confidence and reliance; and since ye live among heathens and professed enemies of the Gospel, be not ye daunted with their oppositions and persecutions; but be ready, when ye are thereunto duly called, to make profession of that true faith and religion which ye have received: but let not this be done in a turbulent and seditious manner, but with all meekness of spirit and reverence to that authority, whereby ye are called thereunto.”—M.] [Chrysostom: 1 Peter 3:14. “Should the empress determine to banish me, let her banish me; ‘The earth is the Lord’s and the fulness thereof.’ If she will cast me into the sea, let her cast me into the sea; I will remember Jonah. If she will throw me into a burning, fiery furnace, the three children were there before me. If she will throw me to the wild beasts, I will remember that Daniel was in the den of lions. If she will condemn me to be stoned, I shall be the associate of Stephen, the proto-martyr. If she will have me beheaded, the Baptist has submitted to the same punishment. If she will take away my substance, ‘naked came I out of my mother’s womb, and naked shall I return to it.’ ” Ep. ad Cyriacum.—M.] Footnotes: 1 Peter 3:8. [συμπαθεῖς=sympathizing in grief and joy.—M.] 1 Peter 3:8. [φιλάδελφοι=loving the brethren.—M.] 1 Peter 3:8. [εὔσπλαγχνοι, literally of “strong bowels,” i. e., of great courage; compassionate, “misericordes erga afflictos.”—M.] 1 Peter 3:8. [ταπεινοφρόνες=humble-minded. The Textus Rec. has φιλόφρονες for ταπεινόφρονες; but Griesbach, Tischendorf, A. B. C., and many other Codd. read the latter, which forms a proper transition to the next verse. The German reads the former, which gives also a good sense. Quite a number of Codd. have both. The Cod. Sinait. has ταπινόφρονες.—M.] 1 Peter 3:9. [“Non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis.” Lyra.—M.] 1 Peter 3:9. [τοὺναντίονδὲ ?=nay rather on the contrary; δὲ renders the contrast more emphatic than ἀλλά.—M.] [εὐλογοῦντες=blessing the evil doer and railer.—M.] 1 Peter 3:9. [εἰδότες is wanting in A. B. C. K., and many other Codd.—It is also omitted in Cod. Sin.—Lachmann, Tischendorf and Alford reject it. Omitting εἰδότες, render: “Because to this end (namely, ἵναεὐλογίανκληρονομήσητε) ye were called.”—M.] 1 Peter 3:9. [Blessing in general, not a specific one; omit, therefore, the indefinite article. “Qui c�leste regnum aliquando hereditare debent, illi sunt benedicti ac filii benedictionis, non solum passive sed etiam active, benedictionem spiritualem a Deo per fidem recipientes et vicissim aliis ex caritate benedicentes.” Gerhard.—M.] 1 Peter 3:10. [Θέλων=he who desires; will is ambiguous.—M.] 1 Peter 3:10. [δόλον=fraud, deceit. Alford lays stress on the force of the Aorists as referring to single occasions, or better, perhaps, to the whole life considered as one fact.—M.] 1 Peter 3:11. [ἐκκλινάτωδὲἀπὸκακοῦ ?=let him turn away from evil, and so avoid it.—M.] 1 Peter 3:11. [διωξάτω=pursue; “inquirat pacem ut rem absconditam et persequatur eam ut rem fugitivam.” Glossa interlinearis, quoted by Alford.—M.] 1 Peter 3:12. [ὅτι=because.—M.] 1 Peter 3:12. [ἐπὶ ?=upon (directed upon); so German, Van Ess and Alford.—M.] 1 Peter 3:12. [δέησιν=prayer, singular.—M.] 1 Peter 3:12. [ἐπὶ ?=upon (in wrath).—M.] 1 Peter 3:13. [ἐὰντοῦἀγαθοῦζηλωταὶγένηθε=if ye be emulous of (or zealous for) that which is good?—M.] 1 Peter 3:14. [ἀλλ’ εἰκαὶ ?=but if even, cf. 1 Peter 3:1.—M.] 1 Peter 3:14. [μακάριοι, not happy, but blessed.—M.] 1 Peter 3:14. [φοβηθῆτεφόβον=be not terrified by or with their terror, viz.: the terror with which they would fain fill you. “Sicut summum malorum, quζ lex minatur est cor pavidum et formidine plenum, Leviticus 26:36; Deuteronomy 28:65, ita maximum bonorum quζ Christus nobis promeruit inque Evangelio offert, est cor de gratia Dei certum ac proinde in omnibus adversis et periculis tranquillum.” Gerhard.—M.] 1 Peter 3:14. [Second μὴ ?=nor.—M.] 1 Peter 3:15. [δὲ ?=may rather, cf. 1 Peter 2:23; Hebrews 2:6.—M.] 1 Peter 3:15. [A. B. C., Cod. Sinait., Lachmann, Tischendorf and Alford read χριστὸν for Θεόν.—M.] 1 Peter 3:15. [ἕτοιμοιἀεὶπρὸς=ready always for.—M.] 1 Peter 3:15. [περὶ ?=concerning. Translate the whole verse: “Nay, rather sanctify Christ the Lord in your hearts, being ready always for an answer to every man that asketh of you a reason concerning the hope in you, but with meekness and fear.”—M.] 1 Peter 3:16. [ἐνᾦ ?=in the matter in which, cf. 1 Peter 2:12.—M.] 1 Peter 3:16. [A. C. K., Sinait. and others read καταλαλοῦσιν; Tischendorf and Alford, with B. and other minor MSS., καταλαλεῖσθε with the omission of ὑμῶνὡςκακοποιῶν.—M.] 1 Peter 3:16. [Adopting the former reading, translate the whole verse: “Having a good conscience, that in the matter in which they speak against you as evil doers, they who slander your good conversation in Christ may be ashamed.”—M.] 1 Peter 3:17. [Translate, with greater conformity to the original, like the German: “For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.” A. B. C. K. L. and other Codd., with Tischendorf and Alford, read θέλοι for θέλει, in Rec. and others.—M.] 1 Peter 3:18-22 Analysis:—Further exhortation to readiness of suffering in consideration of a deeper motive. Only thus do we attain to resembling Christ, who suffered for our sins, whose sufferings had every where, even in the world of the dead, salutary effects, and led to the most blessed issue 18    For Christ also hath once suffered for sins, the just for the unjust, that he might 19bring us to God, being put to death in the flesh, but quickened by the Spirit: By 20which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. AND 1 Peter 3:18. Because Christ also suffered.—If, according to our ideas, any one ought to have been spared the cup of suffering, it was Christ; but He also suffered on account of sins and for their atonement. Once, cf. Romans 6:10; Hebrews 7:27; Hebrews 9:7.—It requires not to be repeated and as compared with eternity, it is a short suffering, being compressed into the space of several years and days. It probably relates to the exhortation which follows that we also should once for all die unto sin, 1 Peter 4:1. (Lachmann reads: περὶἁμαρτιῶνἡμῶνἀπέθανεν.).—περὶἁμαρτιῶν, on account of sins, cf. 1 Peter 2:24; Romans 8:3. Sins were the originating cause of His sufferings and their blotting out His aim. A just person for (in the stead of) unjust persons.—δίκαιοςὑπὲρἀδίκων. Although ὑπέρ per se may be rendered “for the benefit of,” yet both the circumstance that the context opposes one innocent person to many guilty persons and the word προσάγειν clearly express the idea of vicarious suffering; for προσάγειν relates to Christ’s office of High-priest. Defilement by sin under the Old Testament barred all approach to God; the Priest had the privilege to draw near to God and to mediate the people’s approach to Him. This is rendered in the LXX. by προσάγειν. Vide Weiss, cf. προσέρχεσθαι 1 Peter 2:4.—The word ἅπαξ confirms this view, cf. Hebrews 9:27-28.—The repeated reference to the sufferings of Christ shows in the opinion of Gerhard, that the Apostle cannot weary to make mention of His sufferings, hence he calls himself 1 Peter 5:1, a witness of the sufferings of Christ. Put to death indeed in the flesh, but made alive in the spirit.—Θανατωθείς is best joined to προσάγειν. The restoration of men to the lost communion with God is conditioned by the sacrificial death of Christ, by His resurrection and royal power.—ζωοποιεῖν not = ἐγείρειν, cf. John 5:21; Romans 8:11; 1 Corinthians 15:22.—σαρκί, πνεύματι; the two Datives denote the sphere to which the predicate must be supposed to be limited, cf. Winer, § 41, 3. a. The Datives are evidently parallel and must be taken in the same sense. The sense of the first is clear: He was put to death as to His outward, sensuous nature. If this is established, it is impossible to interpret the second member as follows: He was made alive by the spirit that had been given to Him, by the higher divine part of His nature. Weiss:—The parallelism indicated by μέν and δέ, rather requires us to render, “as to His Spirit He was made alive,” (animated.). Death hardly affected the spirit and soul of Christ, but both at the moment of Christ’s dying were for a short time put into a state of unconsciousness. But hardly had Christ surrendered His spirit into the hands of the Father, when the Divine Spirit filled and penetrated Him with a new Divine life. Flacius already observes: “the antithesis clearly shows that Christ was put to death as to one part of His nature, but made alive as to another. It is a modus loquendi taken from or alluding to the universal lot of the godly, cf. Genesis 45:27; 1 Thessalonians 3:8. Roos:—“His soul, for its great refreshing, was endued with and penetrated by heavenly strength.” Others take the view that His death ensued in virtue of the weakness inherent in the flesh, His reanimation in virtue of the strength peculiar to the Spirit, cf. 2 Corinthians 13:4. But θανατωθείς; does not well suit this interpretation, which is somewhat forced. [Luther: “This is the meaning, that Christ by His sufferings was taken from the life which is flesh and blood, as a man on earth, living, walking and standing in flesh and blood and He is now placed in another life, and made alive according to the spirit, has passed into a spiritual and supernatural life, which includes in itself the whole life which Christ now has in soul and body, so that He has no longer a fleshly but a spiritual body.” Hoffman, Schriftbeweiss 2, 337, says: “It is the same who dies and the same who is again made alive, both times the whole man Jesus, in body and soul. He ceases to live in that that, which is to His Personality the medium of action, falls under death; and He begins again to live, in that He receives back this same for a medium of His action again. The life which fell under death was a fleshly life, that is, such a life as has its determination to the present condition of man’s nature, to the externality of its mundane connection. The life which was won back is a spiritual life, that is, such a life as has its determination from the Spirit, in which consists our inner connection with God.”—M.] [Wordsworth: “St. Peter thus guards his readers against the heresy of Simon Magus, and the Docetζ who said that Christ’s flesh was a phantom; and against that of the Cerinthians, and other false teachers, whose errors were propagated in Asia, who alleged that the Christ was only an Aeon or Emanation, which descended on the Man Jesus, at His Baptism, but departed from Him before His Passion.”—M.] 1 Peter 3:19. In which also He went and preached unto the spirits in prison.—Ἐνᾦ is evidently to be joined with πνεύματι, not=διὰπνεύματος, but really in the condition of a spirit separated from the body. Bengel:—”Christ dealt with the living in the body, with the spirits in the spirit.”—καὶτοῖςἐνφυλακῇ.—καί =even to the spirits in prison He did preach; so great was His condescension and so far reached the consequences of His voluntary, vicarious sufferings. As Paul the Apostle, Ephesians 4:9-10, adverts to the descent of Christ to the lowest parts of the earth, doubtless in close connection with the exhortation, cf. 1 Peter 5:2, and with the evident meaning that the example of Christ should move believers to descend to the weakest and most abandoned persons, of whose salvation none entertained any hope, so here the descent of Christ to the world of departed spirits occurs in connection with the preceding exhortations to perseverance in well-doing and suffering.—ἐνφυλακᾖ not=in the realms of death, for the word always denotes a custody, a place of confinement, a prison, Revelation 20:7; Matthew 5:25; Matthew 14:3; Matthew 18:30; Matthew 25:36; Mark 6:17; Mark 6:27; Luke 2:8; Luke 12:58; Luke 21:12; Luke 23:19; John 3:24; Acts 5:19; Acts 8:3; 2 Corinthians 6:5; Hebrews 11:36; consequently it has not the abstract sense of being bound. But this prison must be in the realms of death, cf. 2 Peter 2:4; Judges 6; Matthew 5:25-26. This evidently follows also from the comparison with 1 Peter 4:6. That it is not a mere condition, but a locality in Hades, is manifest both from πορευθείς, for one does not go, i. e., travel into a condition, and from the parallel πορευθεὶςεἰςοὐρανόν of 1 Peter 3:22. As heaven is a definite locality, so is the netherworld (Hades).—The power of the death and life of Christ operates in two directions, downwards to the realms of death, and upward to the higher regions of heaven.—ἐκήρυξε. Gerhard takes it not so much of verbal as of real preaching, as in Hebrews 12:24, not in order to liberate them or to give them time for repentance, but in order to show His glorious victory to the spirits of the damned. But the usus loquendi of κηρύττειν, and 1 Peter 4:6, which should be connected with the passage under notice, militate against his view. The word occurs joined with τὸεὐαγγέλιον in Matthew 4:23; Matthew 9:35; Mark 1:14; Mark 16:15. Where it is found alone, it is understood that the chief burden of His preaching was: The time is fulfilled, and the kingdom of God has come nigh, repent and believe the Gospel, Mark 1:38; Mark 1:15; Matthew 3:1; Matthew 4:17; Matthew 9:35. It was just this kind of testimony which was to constitute the sum and substance of Apostolical preaching, Matthew 10:7; Matthew 24:14; Mark 3:14; Mark 6:12; Mark 13:10; Luke 9:2; Acts 9:20; Acts 10:42-43; 1 Corinthians 1:23; Philippians 1:15 : 2 Timothy 4:2. It is never used of judicial preaching. It is, therefore, by no means so indefinite an expression as Bengel supposes, but one which has a very definite meaning; further light, moreover, is shed on it by εὐηγγελίσθη of 1 Peter 4:6. The unequivocal sense is: Jesus proclaimed to those spirits in the prisons of Hades the beginning of a new epoch of grace, the appearance of the kingdom of God, and repentance and faith as the means of entering into the same. 1 Peter 3:20. Now follows a further definition. They are men, who once were unbelivers, in the time of Noah. Their having repented on seeing the flood break in, or during the long interval until the coming of Christ, is a gratuitous and arbitrary conjecture. Their unbelief was practical, exhibited by their disobedience, for so Peter invariably takes ἀπειθεῖν, cf. 1 Peter 2:7. They ridiculed the prediction of the coming floods and despised the exhortation to repent. When the long-suffering of God waited in the days of Noah, while the ark was being prepared, in which a few persons, that is eight souls, were saved by water.—Ἀπεξεδέχετο (The Text. Rec. had ἅπαξἑξεδέχετο, but our reading is doubtless correct.), the goodness of God, exhibited as μακροθυμία, in the long postponement of punishment and judgment, and the waiting for amendment; ποτε cannot be separated without violence from the following ἐνἡμέραιςΝῶε. It waited 120 years for repentance, Genesis 6:3.—Since Noah was a preacher of righteousness in word and deed to his contemporaries, 2 Peter 2:5, and since the difficult building of his floating house, covering so long a space of time, ought to have excited their serious consideration, their unbelief appears so much the more culpable.—κιβωτός = ϊֵּ ?αָ ?δ, the well-known name of the ark, cf. Matthew 24:38; Luke 17:27; Hebrews 11:7.—κατασκευαζομένης, denotes the difficulty and long duration of the building which was progressing in their sight.—εἰςἣνὀλίγαι, into which a few souls fled, and were saved, through, and by means of, the water. διά suggests both ideas in connection with the comparison with baptism which follows. A few persons, put designedly, not only because, as Steiger remarks, this narrative shows per se the relation of believers and unbelievers, but also because the fact itself supplies the strongest motive for Christ’s descent into the realms of death, as an act demanded by the grace of God. Only eight souls were saved in the deluge—many thousands and thousands, who were very diverse as to their moral condition, perished; how conclusive, therefore, the inference that that event took place in the world of spirits, which Peter, however, knew, not from inferences he had drawn, but doubtless in consequence of a special revelation. As the time of Noah was elsewhere viewed as an important type of after-times, cf. 2 Peter 2:5; 2 Peter 3:6-7; Matthew 24:37, etc., so here also it ought to be taken in a typical sense, while the activity of Jesus ought not to be considered as being limited to the generation of Noah. By the example of Noah’s family, Peter was taught the dealings of God with all men, who, without any fault of theirs, have not known the salvation in Christ. This passage of Christ’s descent into Hades belongs to those which have suffered most from the treatment of commentators. Some distorted the preaching of Christ into mediate preaching by Noah or the Apostles, others into preaching, which, although having taken place immediately in the realms of death, was yet confined to the godly only. Steiger has enumerated their vagaries; they carry their confutation within themselves, and rest, one and all, on dogmatical embarrassment. Our explanation is supported by many passages, e. g., Acts 2:27; Acts 2:31; Psalms 16:10; Ephesians 4:8; Acts 13:35; Acts 13:37; Acts 2:24; Luke 23:46; Mark 15:37; Mark 15:39; Philippians 2:10; Luke 16:19. Cf. Koenig, Christ’s Descent into Hell; Gόder, Doctrine of Christ’s Appearing among the Dead; Zezschwiz, Petri ap. de Christi ad inferos descensu sententia; Herzog, Real-Encyclopζdie, Art. Hades; [and the Excursus on the Descensus ad Inferos at the end of this section.—M.] [Wordsworth:—”St. Peter’s Epistle was probably written in the East (see 1 Peter 3:13). There the belief in two opposite principles, (dualism), a Good and Evil, was widely disseminated by the religion of Zoroaster, and by the Magi of Persia (see Psalms 45:3; Psalms 45:7). There also the Ark rested after the waters of the Flood. The author of this Epistle, written in the East, may have heard the objection raised, on the history of the Flood, against the Divine Benevolence and the Unity of the Godhead, and he appears to be answering such objections as those, and to be vindicating that history. He shows the harmony of God’s dispensations, Patriarchal and Evangelical. He teaches us to behold in the Ark a type of the Church, and in the Flood a type of Baptism. He thus refutes the Manichζan heresy. He says that God was merciful, even to that generation. He speaks of God’s long-suffering, waiting for them while the Ark was preparing. He states boldly the objection, that few, only eight souls, were saved in the Ark, and contrasts the condition of those who were drowned in the Flood with the condition of those who have now offers of salvation in Baptism. He says that the rest disobeyed while the Ark was preparing. He uses the Aorist tense (ἀπειθήσασι). He does not say, when the Ark had been prepared, and when the Ark was shut, and when the Flood came, and it was too late for them to reach it, they all remained impenitent. Perhaps some were penitent at the eleventh hour, like the thief on the cross. Every one will be justly dealt with by God. There are degrees of punishment, as there are of reward (see Matthew 10:15; Luke 12:48). God does not quench the smoking flax (Matthew 12:20). And St. Peter, by saying that they did not hearken formerly, while the Ark was preparing, almost seems to suggest the inference that they did hearken now, when One greater than Noah came in His human spirit into the abysses of the deep of the lower world, and that a happy change was wrought in the condition of some among them by His coming.”—M.] 1 Peter 3:21. Which, in the antitype, is now saving us.—ὅκαὶἡμᾶς (The Textus. Rec. reads ᾦ, an easier reading. Lachmann reads ὑμᾶς instead of ἡμᾶς; so also Tischendorf;) resumes 1 Peter 3:18, after the Apostle’s manner of returning after a parenthesis, to what had gone before, and by making it the subject of further elucidation, cf. 1 Peter 2:24; 1 Peter 2:21. The thoughts now mentioned are by no means accidental, and such as might have, been omitted, but the προσάγειν of 1 Peter 3:18 remained to be explained, as to the manner how it was effected, viz.: by baptism, whereof that saving water was a type.—ὅ relates to ὕδωρ, similar to the members of Noah’s family.—αντίτυπον, antitypal, in the antitype, that is, as baptism. Two appositions to ὕδωρ. The water of the flood is here viewed only in the light of having been saving to Noah and his family, inasmuch as it carried the ark.—σώζει, the Present is used because the saving has only begun and is not yet completed. Not putting-away the filth of the flesh, but inquiry of a good conscience after God, by the resurrection of Jesus Christ.—Now follows a more particular account of the nature of baptism, first, negatively, theft, positively. The end contemplated is not, as in the case of Jewish lustrations, purification from the filth of the body. Steiger cites Justin Martyr, Tryph. p. 331, “Of what avail is that baptism, (that of the Jewish lustrations) which cleanses the flesh and the body only?” It is rather an ἐπερώτημασυνειδήσεωςἀγαθῆς. In explaining this dark passage, it is necessary to begin with the more lucid points. The antithesis of the putting-away of the filth of the flesh suggests a reference to the moral import of baptism, to inward, spiritual cleansing. Hence the Apostle names this ἀγαθὴσυνείδησις as the end contemplated in baptism. With this we have to connect the apposition εἰςΘεόν, for a good conscience toward God, which is much more than a good conscience toward men (1 Corinthians 4:4), is just what we need. Connecting, with the majority of commentators, εἰςΘεόν with ἐπερώτημα, as indicating the end of ἐπερώτημα, would yield a very harsh expression, which cannot be illustrated by 2 Samuel 11:7, besides, the apposition would then appear to be superfluous. But since the Genitive ἀγαθῆςσυνειδήσεως corresponds with ῥύπουσαρκός, it must be like the latter, the Genit. objecti, not the Genit. subjecti. As to the matter itself, the good conscience cannot be supposed to be existing at baptism and preceding it, for the Apostle elsewhere regards a good conscience as something received at, and effected by, baptism, Acts 2:38. If the good conscience were anterior to baptism, it would be difficult to see how salvation, by means of baptism, could be necessary. What, then, is the meaning of ἐπερώτημα, which occurs only once, and that in this passage, in the New Testament? We should expect a word signifying the cleansing of the conscience: but ἐπερώτημα is never used in such a sense; nor does it signify promise or pledge, as Grotius explains the word from the usage of Roman law, nor address, confidence, open approach, but simply asking, inquiry. This gives quite a good sense: baptism is the inquiry for a good conscience before God, the desire and longing for it. This would define the subjective side of baptism, with reference to the circumstance that from the earliest time certain questions relating to the state of his conscience were proposed to the candidate for baptism. Lutz approaches the right explanation: “Baptism is the request for a good conscience, for admittance to the state of reconciliation on the part of such as have a good conscience toward God, a petition for the pardon of sin, which is obtained by the merits of Christ.” Similar are the views of Wiesinger and Weiss, except that they erroneously join εἰςΘεόν and ἐπερώτημα. Adhering to the idea of asking, the thing asked may be conceived, as follows: How shall I rid myself of an evil conscience? Wilt Thou, most holy God, again accept me, a sinner? Wilt Thou. Lord Jesus, grant me the communion of Thy death and life? Wilt Thou, O Holy Ghost, assure me of grace and adoption, and dwell in my heart? To these questions the Triune Jehovah answers in baptism, Yea. Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ. δι’ ἀναστάσεως is better joined with συνειδήσεωςἀγαθῆς than with σώζει, from which it is too far separated. In 1 Peter 1:3, the living hope is based on the resurrection of Jesus Christ, here, the good conscience. The mediating features of προσάγειντῷΘεῷ and of σώζειν have now been indicated. [Most commentators connect δι’ ἀναστάσεως with σώζει, treating the intervening sentence as a parenthesis.—M.] [Wordsworth:—From the Book of Common Prayer: “Baptism represents to us our profession, which is to follow the example of our Saviour Christ, and to be made like unto Him, that as He died and rose again for us, so we who are baptized and buried with Christ in His death, should be dead to sin and live unto righteousness,” “continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living,” in order that we who are “baptized into His death may pass through the grave and gate of death to our joyful Resurrection, through His merits who died, and was buried, and rose again for us, Jesus Christ, our Lord.” Waterland, On Justification, p. 1 Peter 440:—“St. Peter assures us that Baptism saves; that is, it gives a just title to salvation, which is the same as to say that it conveys justification. But then it must be understood, not of the outward washing, but of the inward lively faith stipulated in it and by it. Baptism concurs with Faith, and Faith with Baptism, and the Holy Spirit with both; and so the merits of Christ are savingly applied. Faith alone will not ordinarily serve in this case, but it must be a contracting faith on man’s part, contracting in form corresponding to the federal promises and engagements on God’s part; therefore, Tertullian rightly styles Baptism obsignatio fidei, testatio fidei, sponsio salutis, fidei pactio, and the like.” Baptismal interrogatories were used in the primitive, even in the Apostolical Church, and Peter seems to refer to them here. See Acts 8:37; Hebrews 6:1-2; cf. Romans 10:10. Justin Martyr, Apol. 1, c. 61; Tertullian, de Spect., c. 4; de Coronβ Mil., c. 3, and de Resurrect. Carnis, c. 48. “Anima non lavatione sed responsione sancitur.“ Cf. Cyprian, Ep. 70, 76, 85; Hippolytus, Theophan., c. 10; Origen, Exhortatio ad Martyr, c. 12; Vales in Euseb. 7, 8, and Euseb. 7, 9, where Dionysius, Bp. of Alexandria, in the third century, speaks of a person who was present at the baptism of some who were lately baptized, and heard the questions and answers, τῶνἐπερωτήσεωνκαὶἀποκρίσεων. See more in Wordsworth.—M.] 1 Peter 3:22. Who is on the right hand of God, having gone into heaven, angels and authorities and powers being subjected unto him.—Now follows, as the further consequence of the sufferings of Christ, His ascension into heaven, and exaltation to the right hand of God. A former sufferer is now exalted to the highest dignity of heaven. Thus this verse beautifully connects with the exhortation to willingness of suffering, cf. 1 Peter 3:17-18, and paves the way for 1 Peter 4:1, etc.—ὅςἐστινἐνδεξιᾷ; cf. Ps. Exodus 1; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Philippians 3:20. He has been received as sharer of the Divine government. He is not only King of His Church, but of the whole world.—πορευθεὶςεἰςοὐρανόν=having gone into heaven. It is incorrect that this designates, not a locality of the universe, but a relation to the world. Wiesinger.—ὑποταγέντων, cf. Hebrews 1:4; Ephesians 1:21; Colossians 2:10. The spirits, in their various gradations, are now subjected to Him who has suffered so much and so deeply. We do not pretend to determine whether they can be distinguished, with Hoffmann, as ἄγγελοι, inasmuch as they are the executors of the Divine will, as ἐξουσίαι, inasmuch as they sway authority in this world, and δυνάμεις, because they bring about the alternations of this world, cf. Matthew 28:18; Luke 24:49; Acts 2:32; Acts 2:35; Acts 3:21; Acts 3:26; Acts 4:10-12; Acts 10:40-42. AND ETHICAL1. The fact that the Apostles do not separate the vicarious element of the sufferings of Christ from its typical element suggests an important hint to preachers as to the treatment of the atonement of Jesus. 2. The restoration of the lost communion of sinners with God is, according to 1 Peter 3:18, one of the main ends of the sufferings of Christ; but His resurrection is also a co-operating factor in this great work, 1 Peter 3:21. 3. There are no stronger motives for perseverance in well-doing, even where it involves the endurance of great suffering, than those taken from the innocent and vicarious sufferings and death of Jesus. As His sufferings and death conducted Him to life and to a greatly blessed sphere of work, so we are warranted to believe, if through suffering for righteousness we are made like Him, that suffering and death itself will also conduct us, and others by us, to life and blessedness. That which has affected the Head will also in different degrees affect the members, cf. Ephesians 2:5; Ephesians 2:7. 4. Christ’s descent into hell, or rather into Hades, which transpired, not after, but before His resurrection (cf. Acts 2:27; Acts 2:31), is by no means a subordinate point in the Apostle’s creed that may be surrendered to unbelief, but a fundamental article. But doubtless it is not founded, as Weiss assumes, on a conclusion reached by the Apostle’s reasoning, as if he had inferred the necessity of Christ’s preaching among the dead, both from the exclusiveness of the salvation wrought by Christ only, and from the justice of God, but rather on an illumination of the Holy Ghost, whose organs the Apostles were. The justice and love of God now appear to us in glorious light, and withhold the definite sentence of condemnation until all men have decided with full consciousness concerning Christ and His Gospel. He is set as the rock of salvation or stone of stumbling for all the world, 1 Peter 2:6, etc. 5. Hades is not the final, absolute place and state of punishment; this is evident from Revelation 20:14; Revelation 20:10; the lake of fire and brimstone, the fiery pit, γέεννα, is that final place. There are in Hades two provinces or regions, separated from one another by a gulf. The one is a place of repose, comfort and refreshing, Abraham’s bosom, Luke 16:22, probably that paradise to which before His resurrection and ascension (John 20:17) Jesus went with the thief, Luke 23:43; lower paradise, as contrasted with the upper, to which Paul was transported, 2 Corinthians 12:2; 2 Corinthians 12:4; cf. Revelation 2:7. Another part of the lower world contains the different prisons of human souls, who in their bodily existence had despised the word of God, acted against the light of conscience, and died in guilty unbelief. Here Jesus, as a spirit, appeared to fallen spirits, to some as Conqueror and Judge, to others, who still stretched out to Him the hand of faith, as a Saviour. We may, therefore, suppose with Kφnig that the preaching of Christ begun in the realms of departed spirits its is continued there in a manner adapted to the relation of the world of the dead, and analogous to the manner in which such provision has been made adapted to our earthly relations (cf. 1 Timothy 2:4; 2 Peter 3:9), so that those who here on earth did not hear at all, or not in the right way, the good news of salvation through Jesus Christ, shall hear it there. If this truth had always been sufficiently recognized, the anti-scriptural opinion of universal recovery would hardly have found such extensive circulation. [But see the Excursus, below.—M.] 6. Baptism is here taken as a means of grace, although not described from every point of view, but only according to its subjective condition, the desire for a good conscience, which coincides with μετάνοια and according to its saving power which is mediated by the resurrection of Jesus Christ. 7. This passage in connection with Acts 5:32 contains a testimony for the visible ascension of Christ, which has recently been questioned, and, alas! occasionally also by professedly believing teachers. 8. “The doctrine of this section has,” as Richter says, “nothing in common with the heresies of purgatory and universal recovery. But it affords a lucid example that the atonement once made (Acts 5:18) is of universal import for all men and for all times. It affects even the dead, and the decision of their eternal destiny depends upon their relation to the announcement of the death and resurrection of Christ.” AND Suffer gladly for Christ’s sake, because He also has suffered for you and for all. Look at the glory into which your Head has entered through suffering.—Consider that suffering happens to us only once in the flesh, 1 Peter 3:18, and that it has manifold blessings for us and for others.—The universal sin-offering of Jesus, the fulfilment of all the typical offerings.—The atonement having been made for all men, must also be preached to all men.—It was part of the reward of the perfect obedience of Christ that He should receive the keys of hell and death. Hence He was able to enter the realms of death and remove thence as many as He chose without the ruler of those prisons being able to prevent it.—There are in the prisons of the unhappy realms of death, in which unconverted souls are detained unto judgment, differences and degrees of which some are more supportable and others more fearful and insupportable, Matthew 10:15; Matthew 11:22.—The descent of Christ into the dark and horrible regions of the world of the dead exhibits the stupendous power of His commiserating love.—Christ appearing to them as Conqueror and Judge, did not proclaim to them the sentence of condemnation but announced to them the only way of salvation from their long, more than two thousand years’ imprisonment.—Let nobody die with the false consolation of hearing the Gospel hereafter in the world of death.—As here, so beyond the grave, there are not wanting witnesses of Christ and preachers of the Gospel.—The success of Christ’s preaching in those prisons is not recorded; Peter may intend to give a hint on the subject in mentioning the few who escaped the flood.—A threefold fruit of the sufferings of Christ: 1. He has brought us to God by reconciling us to God through His blood and becoming our peace, Romans 5:10; Ephesians 2:13; Colossians 1:20; Colossians 1:2. He brings us daily to God, for through Him we have access to the Father by faith, Romans 5:2; Ephesians 2:18, and by His Spirit He renews us day by day. 3. He will bring us to God in the end, when it shall appear what we shall be. Besser:—“It is infinitely better to suffer once with Christ than to suffer eternally without Christ.” Bede:—“The ark was lifted up with Noah and his family: so we are carried upward and made citizens of the kingdom of heaven by baptism. As the water of itself did not save Noah, but only by means of the ark, so the water of baptism saves us not as water only but as water with the true ark which is Christ. All the power of baptism flows from the sufferings of Christ, from the wood of the cross.” Despair not, little flock; look through the mist of thy tribulation upward to the Prince of glory, to thy King, before whom every thing lies prostrate.—To what manifold and rich glory do sufferings lead!—How will it fare with those who cause tribulation to believers?—Do not abuse the long-suffering of God, believe that the punishment, of God comes irresistibly and with more fearful weight, if His grace has been neglected. Starke:—Away, popish mass! We need no more offering for sin. The one offering of Christ is mighty and valid for eternity, Hebrews 10:12.—O, the riches of the love of God and of Christ! For a righteous man one will perhaps suffer a little, but Christ has suffered every thing for sinners, Romans 5:7-8; Romans 5:10.—The vengeance of God comes slowly but it strikes hard. Long spared, fearfully punished; such has been the experience of thousands who lived after the first world, 1 Corinthians 10:6, etc.—Our baptism should continually remind us not to act against the dictates of our conscience or to sin against God, Romans 6:4.—There are orders among the holy angels, although we do not understand their nature and condition, Colossians 1:16. Lisco:—The glory of the grace of Christ.—The duty of Christians to make a good confession in word and deed.—The history of the victory of Jesus Christ, the Head of the kingdom. [As Fronmueller’s views on this passage, 1 Peter 3:19-20; 1 Peter 4:6 are rather onesided and the doctrinal inferences drawn from them laid down rather too dogmatically, it is but fair that the question in all its bearings should be laid before the readers of this Commentary, which is-done in the subjoined excursus, taken from an article prepared by me for the Evangelical Review., January 1866.—M.] ON THE AD INFEROS[The object of our Lord’s descent to Hades.—The passage, 1 Peter 3:19, stands in the context from 1 Peter 3:18-20, in a literal and grammatical translation, as follows: “Because Christ also suffered for sins once, a just person on behalf of unjust, in order that He might present us to God; put to death indeed in the flesh, but made alive in the spirit, in which also He went and preached to the spirits in prison, which were disobedient formerly, when the long suffering of God was waiting in the days of Noah while the ark was preparing,” etc. The reasons for this translation appear from the exegesis, to which we now proceed. ὅτι, 1 Peter 3:18, gives the reason why suffering for well-doing is better than suffering for evil-doing; because it establishes the conformity of Christians to Christ their Head. He suffered for sins once, that is, He voluntarily underwent suffering for our sins: He made Himself our sin-offering, He suffered in our stead, and His sufferings were the means of everlasting blessedness to others and of eternal glory to Himself; so we also suffer, and for sins, not indeed for the sins of others, but for our own, and by parity of reasoning it follows that the sufferings of Christians not only conform them to Christ (with reverence be it spoken), but are the means of everlasting blessedness to themselves and of eternal glory to Christ. This applies not to all suffering, but only to suffering for well-doing. This “beam of comforting light falls on the sufferings of Christians from this ἄπαξ through καί,” Besser. καί indicates the analogy and shows that ἄπαξ belongs to Christ and His followers. He suffered once and once only, once for all. So it will be with us. Our suffering is only once, limited to a short space of time; it is only for a season, and our present suffering is not worthy to be compared with the glory that shall be revealed in us. The way to glory lies through the valley of humiliation. Christ suffered as a just person on behalf of unjust; of course the comparison is only relative, for although we are called δίκαιοι in 1 Peter 3:12, and suffer as ἄδικοι, yet is our δικαιοσύνη infinitely inferior to that of Christ, and our suffering not vicarious like His, for we suffer not ὑπὲρἀδίκων, but περὶἁμαρτιῶνἡμῶν. The end of our Lord’s suffering is stated in the words ἴναἡμᾶςπροσαγάγῃτῷθεῷ, “that He might bring us near to God.” “This is the fruit of our Lord’s passion, that He brings the wanderers back to the Father, and the lost to the homes of blessedness;” or, in the words of Bengel: “That going Himself to the Father, He might bring in, who had been alienated, but now justified, together with Him into heaven, 1 Peter 3:22, by the selfsame steps of humiliation and exaltation, which He Himself had trodden. From this verse onward to 1 Peter 4:6, Peter thoroughly links together the course of progress of Christ and believers (wherein He Himself followed the Lord according to His prediction, John 13:36), in conjunction with the unbelief and punishment of the many.” The Apostle next proceeds to specify the manner how Christ opened the way of our being brought to God. We have here a double antithesis θανατωθείς and ζωοποιηθείς, and σαρκί and πνεύματι; the two nouns have been variously explained. Oecum., Theoph., Gerhard, Clarius, Calov, Horneius, Capellus makes them erroneously to denote the human and the divine natures of Christ; Castellio (also Com. a Lap., Flacius, Estius, Bengel) interprets: Corpore necatus, animo in vitam revocatus; Grotius paraphrases σαρκί by “quod attinet ad vitam hanc fragilem et caducam,“ and explains πνεύματι by that divine power. There are many other variations; without entering upon their discussion, we hold with Alford that the two nouns have adverbial force and that this construction removes the difficulties which otherwise spring up. The fact is that quod ad carnem, Christ was put to death, quod ad spiritum, He was brought to life. “His flesh was the subject, recipient, vehicle of inflicted death; His spirit was the subject, recipient, vehicle of restored life. But let us beware, and proceed cautiously. What is asserted is not that the flesh died and the spirit was made alive, but that “quoad” the flesh the Lord died, “quoad“ the spirit, He was made alive. He, the God-man, Christ Jesus, body and soul, ceased to live in the flesh, began to live in the spirit; ceased to live a fleshly mortal life, began to live a spiritual resurrection-life. His own spirit never died, as the next verse shows us.” Alford.—”This is the meaning, that Christ by His sufferings was taken from the life which is flesh and blood, as a man on earth, living, walking and standing in flesh and blood, * and He is now placed in another life, and made alive according to the spirit, has passed into a spiritual and supernatural life, which includes in itself the whole life which Christ now has in soul and body, so that He has no longer a fleshly but a spiritual body.” Luther.—“It is the same who dies and the same who is again made alive, both times the whole man, Jesus, in body and soul. He ceases to live, in that that, which is to His personality the medium of action, falls under death; and He begins to live, in that He receives back this same for a medium of His action again. The life which fell under death was a fleshly life, that is, such a life as has its determination to the present condition of man’s nature, to the externality of its mundane connection. The life which was won back is a spiritual life, that is, such a life as has its determination from the Spirit, in which consists our inner connection with God.” Hofmann, Schriftbeweiss, 2, 336. ἐνᾦ. 1 Peter 3:19, clearly refers to πνεύματι and must be rendered “in which,“ not by which as in E. V. καὶ may be connected with the whole period and rendered “in which He also went, etc.”—(Alford), or with τοῖςἐνφυλακῇπνεύμασι, and translated “in which He went and preached also (or even) to the spirits in prison,” Steiger. The latter construction seems preferable, for it not only avoids the awkwardness of subordinating the whole period to what precedes, but also gives prominence to the new idea that the activity of Christ reached even to the spirits in prison. On τοῖςἐνφυλακῇπνεύμασι see below, πορευθεὶςεἰςοὐρανόν denotes the actual presence of the Spirit of Christ in the place of departed spirits, for πορευθεὶςεἰςοὐρανόν in 1 Peter 3:22 clearly shows that the participle must refer to local transference. Ἐκήρυξεν is=almost εὐηγγελίσατο (from cf. 1 Peter 4:6, whose εὐηγγελίσθη is used with reference to the dead); our verb in connection with τὸεὐαγγέλιον is found in Matthew 4:23; Matthew 9:35; Mark 1:14; Mark 16:15; it implies the preaching of the gospel in Mark 1:38; Mark 1:15; Matthew 3:1; Matthew 4:17; Matthew 9:35; it has this meaning in the following passages: Matthew 10:7; Matthew 24:14; Mark 3:14; Mark 6:12; Mark 13:10; Luke 9:2; Acts 9:20; Acts 10:42-43; 1 Corinthians 1:23; Philippians 1:15; 2 Timothy 4:2; it is never used in the sense of judicial announcement and N. T. usage clothes it with the meaning “to preach the gospel.” 1 Peter 3:20 describes the character of the spirits in prison; they were still disobedient (ἀπειθήσασιν), i. e., exhibited unbelief in disobedience. They derided the prediction of the coming flood, and despised the exhortation to repentance, ποτέὄτε distinctly marks the period of their unbelief, viz., the time during which the ark was preparing. The long suffering of God gave them one hundred and twenty years’ time for repentance. In ἀπεξεδέχετο, which is doubtless the true reading (A. B. C. K. Z.) the full time during which the exercise of the Divine long-suffering took place, is brought out, just as κατασκευαζομένης intimates the difficulty and protracted duration of the building of the ark. Sound exegesis clearly establishes the Apostolic declaration, that our Lord Jesus Christ, after His crucifixion, went in spirit to the place of departed spirits (Hades, Sheol as in Syriac) and there preached to those spirits, who, in the days of Noah, during the building of the ark, persisted in unbelief and disobedience. Why, what and with what effect he preached there, is not revealed. The Apostle’s declaration, however clearly established, has been felt from the earliest times to present many and great difficulties, and occasioned an almost endless variety of interpretations, the main features of which will appear in the following classification. Making the κήρυγμα of our Lord the starting point, we have the following survey (given by Steiger): Christ Preached. I. Mediately: 1, by Noah, 2, by the Apostles. II. Immediately, in the realms of the dead: 1. to the good; 2. to the good and the wicked; 3. to the wicked. I. 1. Christ preached mediately by Noah. Augustine, Bede, Thomas Aquinas, Lyra, Hammond, Beza, Scaliger, Leighton, Horneius, Gerhard, Elsner, Benson, al., and among more recent authors John Clausen, and Hofmann, (Schriftbeweiss II. 335–341) hold that Christ preached by Noah to his contemporaries, that preacher of righteousness not preaching of himself, but in obedience to the prompting of the spirit of Christ; so that while Noah was the instrument, Christ was virtually preaching by him. In illustration of this view we quote Augustine (Ep. 99 ad Euodiam; cf. also Ep. 164): “Spiritus in carcere conclusi sunt increduli qui vixerunt temporibus Noe, quorum spiritus, i. e., animζ erant in carne et ignorantiζ tenebris velut in carcere conclusζ Christus iis non in carne, qui nondum erat incarnatus, sed in spiritu, i. e., secundum divinitatem prζdicavit; and Beza: “Christ, says he (the Apostle), whom I have already said to be vivified by the power of the Godhead, formerly in the days of Noah, when the ark was preparing, going forth or coming. not in a bodily form (which He had not yet assumed) but by the self-same power through which He afterwards rose from the dead, and by inspiration whereof the prophets spoke, preached to those spirits who now suffer deserved punishment in prison, as having formerly refused to listen to the admonitions of Noah?” This kind of interpretation, notwithstanding the respectable authorities who advocate it, will be rejected by candid scholars as arbitrary and ungrammatical. As arbitrary, because the Apostle neither intimates any such figurative preaching of the spirit of Christ in Noah, nor that Noah preached at all; as ungrammatical, because a. The subject of discourse is not the Logos but the God-Man (Calov), and the means by which He preached is not the Holy Spirit, but the spirit of Christ ἐνᾦ sc, πνεύματι). b. The object (πνεύματα) designates not living men, but departed spirits (cf. Luke 24:37; Hebrews 12:23; Revelation 22:6). c. The metaphorical φυλακή of Augustine “caro et ignorantiζ tenebrζ” and the “qui nunc in carcere meritas dant p�nas” of Beza are inadmissible, the former because it destroys all local reference and thus spiritualizes away the historical value of the Apostle’s declaration, the second because it takes an unjustifiable liberty with that declaration in transferring to the present what manifestly belongs to the past: ἔπαθεν, θανατωθείς, ζωοποιηθείς, and πορευθεὶςἐκήρυξεν set forth historical events in chronological order, and the τοῖςἐνφυλακῇπνεύμασιν “describes the local condition of the πνεύματα as the time when the preaching took place,” (Alford). d. ἀπειθήσασινποτέ interrupts the chronological order, and plainly separates the time of Christ’s preaching from the time of their disobedience. Bengel says: “Si sermo esset de prζconio per Noe, τὸ aliquando aut plane omitteretur, aut cum prζdicavit jungeretur;” and Flacius, as he disjoins the kind of preaching from the disobedience of those spirits, so on the other hand, he conjoins it with their imprisonment or captivity. e. πορευθείς, as compared with 1 Peter 3:22, cannot be resolved into a pleonasm; giving to the words their common meaning πορευθεὶςἐκήρυξε must mean, “he went away and preached.” (Hensler). I. 2. Christ preached mediately by the Apostles. This is the view advocated by Socinus, Vorst, Grotius, Schen, Schlichting and Hensler. It is distinguished, like I, 1, by the metaphorical interpretation of τοῖςἐνφυλακῇπνεύμασιν; ἐνφυλακῇ ?=the prison of the body (Grotius) or=the prison of sin (Socinus, Schlichting, Hensler;) and the πνεύματα either=the Jews (sub jugo legis existentes,) or=the Jews and Gentiles (sub potestate diaboli jacentes). ποτέ is explained in the sense that those to whom Christ preached have now ceased to be unbelievers; Hensler, who gives this explanation, is constrained to read in the next clause ὅτι. But it is a purely arbitrary assumption, unwarranted by the facts of the case that all have believed. πορευθεὶςἐκήρυξεν, according to the advocates of this view, refers to the efficacy of Christ through the Apostles, but it requires an uncommonly fertile imagination to bring this out. The supposed analogy in Ephesians 4:21; Ephesians 2:17, cannot be pressed into the service of these expositors, for the context is too plain to admit of a similar construction; the αὑτονἐκούσατε of Ephesians 4:21 is=ἐμάθετετόνχριστόν, 1 Peter 3:20, and ἐναὐτῷἐδιδάχθητε, 1 Peter 3:21, while ἐλθὼνεὐηγγελίσατοεἰρήνην, in Ephesians 2:17, clearly refers back to αὐτὸςγὰρἐστινἡεἰρήνηἡμῶν, 1 Peter 3:14, and denotes His coming to the earth in person to make known the covenants of peace, sealed with His atoning sacrifice. On grammatical grounds this view is altogether untenable, and its advocates are constrained to wave grammatical considerations. Although Huther justly remarks, “How this interpretation heaps caprice on caprice, need not be shown,” the following objections to it may be found useful:— a. The πνεῦμα in which Christ preached, according to this view, must be the Holy Spirit; but this Isaiah , 1. forbidden by the context, for ἐνᾦ refers to the πνεύματι immediately preceding it. 2. Gives a double meaning to πνεῦμα, for πνεύμασι must signify the souls of men. b. Christ preached by the Apostles not during His bodily death, 1 Peter 3:18, but after His exaltation, 1 Peter 3:22. Steiger.c. πορευθείς in point of time immediately follows θανατωθεὶςμὲνσαρκὶζωοποιηθεὶςδὲπνεύματι and denotes an actual going away. These considerations abundantly refute explanations like that of Grotius, which we give as a sample of theological finessing: “Adjungere voluit Petrus similitudinem a temporibus Noe, ut ostendat quanta res nunc melius per Christum quam tunc per Noen processerit.” We now pass on to the second class of interpretations, viz.: II. Christ preached immediately in the realms of the dead.I. To the good. Marcion. (Irenζus I. 24, 27, cf. Walch, Hist. d. Ketzer. I. 512; Neander, Ch. Hist. I. p. 799), held that Christ then set at liberty those whom the Old Testament describes as ungodly, but whom he (Marcion) maintained to be better than the believers of the Old Covenant, who had to stay behind in hell. The Apocryphal gospel of Nicodemus asserts the same concerning the truly good (see Birch’s Auctarium, p. 109, 147, cf. Matthζi p. 200, and Euseb. H. E. I.). Irenζus (I 3:27, 2; 3:31, 1), taught that Christ announced to the pious (the patriarchs and others), the redemption He had purchased, in order to bring them into the heavenly kingdom, (cf. Just. Mart. Dial c. Tryph. p. 298). This is substantially the view of Tertullian (de Anima. 7, 55), Hippolytus (de Antichr. c. 26), Isidorus (Sent. I. 16, 15) Gregory the Great and the Greek Church, Petr, Mogilae, Conf. Eccl. Gr. Orth. I. 49, etc.; Joh. Damasc, de Orth. fide III. 26), the Schoolmen (Anselm, Albertus, Thom. Aquin.), Zwingle and Calvin, Zwingle (Fidei Chr. Expos, art. de. Chr. VII.) says: “It is to be believed that He (Christ) departed from among men to be numbered with the inferi, and that the virtue of His redemption, reached also to them, which St. Peter intimates, when he says that to the dead, i. e., to those in the nether world, who, after the example of Noah, from the commencement of the world, have believed upon God, while the wicked despised His admonitions, the gospel was preached.” On doctrinal ground he defends his view by the position that no one could come to heaven before Christ (John 3:13) because He must have in all things pre-eminence (Colossians 1:18). (De vera et f. rel. art. de baptismo, p. 214, 29). Calvin interprets φυλακή by “specula sive ipse excubandi actus,” and describes the spirits in ψυλακή as “pias animas in spem salutis promisssζ intentas, quasi eminus eam considerarent.” Perceiving a difficulty in ἀπειθήσασίποτεκ.τ.λ. he explains: “Quum increduli fuissent olim; quo significat, nihil nocuisse sanctis patribus, quod impiorum multitudine pζne obruti fuerint;” that as those believers sustained no injury to their souls from the multitude of believers that surrounded them, so also now believers are, through baptism, delivered from the world. The way in which he justifies his interpretation, sets forth views to which many, that now call themselves after the Genevan Reformer, are hardly prepared to subscribe: “Discrepat fateor, ab hoc sensu Grζca syntaxis; debuerat enim Petrus, si hoc vellet, genitivum absolutum ponere. Sed quia apostolis novum non est liberius casum unum ponere alterius loco, et videmus Petrum hic confuse multas res simul coacervare, nee vero aliter aptus sensus elici poterat; non dubitavi ita resolvere orationem implicitam, quo intelligerent lectores, alios vocari incredulos, quam quibus prζdicatum fuisse evangelium dixit.” To this class of interpreters Bp. Browne also belongs, who makes ἐκήρυξεν to signify proclaimed, and explains that Christ proclaimed to the patriarchs that their redemption had been fully effected, that Satan had been conquered, that the great sacrifice had been offered up, and asks, If angels joy over one sinner that repenteth, may we not suppose Paradise filled with rapture when the soul of Jesus came among the souls of redeemed, Himself the Herald (κήρυξ) of His own victory; Browne’s view is that of Horsley (Vol. I. Serm. 20), who favours, however, in language more decided than Browne’s, the view that Christ virtually preached to those “who had once been disobedient in the days of Noah.” The difficulty of ἀπειθήσασιν Browne supposes to be met by the consideration that many who died in the flood were, nevertheless, saved from final damnation, which he thinks highly probable. The real difficulty, in his opinion, “consists in the fact that the proclamation of the finishing of the great work of salvation, is represented by St. Peter as having been addressed to these antediluvian penitents, and as mention is made of the penitents of later ages, who are equally interested in the tidings.” We have already shown that ἐκήρυξεν cannot be diluted into a mere proclaiming or heralding forth, and we shall show, by and by, that the antediluvian sinners, not penitents, appear to be singled out because of the enormity of their wickedness, and that the fact of their being made the objects of Christ’s tender solicitude, seems to shed the light of heaven on one of the most bewildering subjects in irreligion. The objections to this whole view, in its different modifications, are— a. The text says nothing whatever of the good, but refers explicitly to the disobedient. All interpretations which ignore this distinct and explicit reference, are arbitrary, and substitute speculation for the language of inspiration. b. The text says nothing whatever of the repentance of the contemporaries of Noah, nor does any other passage of Scripture give us any information to that effect. We must, therefore, conclude that the expedient which makes those antediluvians to have repented at the breaking in of the flood, however ingenious, amounts to simple assumption. (The last view is held by Suarez, Estius, Bellarmine, Luther on Hosea 4, 2, A. D. 1545, as quoted by Bengel, Peter Martyr, Osiander, Quistorp, Hutter, Gessner and Bengel. The latter says: “Probabile est nonnullos ex tanta multitudine, veniente pluvia, resipuisse: cumque non credidissent dum expectaret Deus, postea cum area structa esset et p�na ingrueret, credere c�pisse: quibus postea Christus, eorumque similibus, se prζconem gratiζ praestiterit.” Browne also shares this view.) II. 2. Christ preached in the realms of the dead to the good and the wicked. This is maintained by Athanasius, Ambrose, Erasmus, Calvin, Instit. 2, 16, 9. Christ’s preaching to the good is described as a “prζdicatio evangelica ad consolationem,” to the wicked as a “prζdicatio legalis, exprobatoria, damnatoria ad terrorem.” Bolton quotes the language of Abraham to Dives (Luke 16, 23 sq.) in support of this view, which is however, open to the same objections as II. 1. viz.: that Scripture is silent concerning the good. II. 3. Christ preached in the realms of the dead to the wicked. Luther (Werke, Leipz. Vol. XII. p. 285) appears to favour this view when he says “that one could not reject this opinion, because that which St. Peter clearly affirms, etc.” Even under this head we have divergent opinions in connection with the question whether Christ manifested himself to the disobedient as Redeemer or as Judge. Flacius, Calov, Buddeus, Wolf, Aretius, al., make the burden of Christ’s preaching an announcement of condemnation. Hollaz (quoted by Huther) says: “Fuit prζdicatio Christi in inferno non evangelica quζ hominibus tantum in regno gratiζ annunciatur, sed legalis, elenchtica, terribilis, eaque tum verbalis, qua ipsos ζterna supplicia promeritos esse convincit, tum realis immanem terrorem iis incussit.” Against this view, it may be said— a. That κηρύσσειν, as already stated, used of Christ and the Apostles, does not admit of such a sense, but uniformly signifies to preach the Gospel; b. That such damnatory preaching, besides being utterly superfluous in the case of spirits already reserved to condemnation (Alford) is derogatory to the character of the Redeemer; Christian consciousness revolts from the thought that the holy Jesus, whose dying words were words of forgiveness and love, should have visited the realms of the dead and exulted over the misery of the damned, and publishing His triumph, have intensified their torments and made hell more of hell to them; c. That the context forbids such a view, “As if Peter would console the faithful with the arguments, that Christ, even when dead, underwent suffering on behalf of those unbelievers” (Calvin); for it must be borne in mind that the whole passage, of which these much controverted verses form part, is designed to show how the sufferings of Christ minister to the consolation of believers, (cf. Wiesinger, p. 241.) We come now to the only remaining view, according to which Christ visited the realms of the dead and preached there the Gospel to the dead. This is the explicit declaration of the Apostle, who says nothing, however, of the effect of His preaching, whether many, few, or any, were converted by it. It is necessary to start with this caution, because the disregard of it has led many expositors, especially among the fathers, to unwarranted conclusions. E. g., Clement of Alexandria, says: “Wherefore, that He might bring them to repentance, the Lord preached also to those in Hades. But what, do not the Scriptures declare, that the Lord has preached to those that perished in the deluge, and not to these only, but to all that are in chains, and that are kept in the ward and prison-house of Hades;” adding, that while Christ preached only to those of the Old Testament, the Apostles, after His example, must have preached there, and that, also to the heathen, but both only to the good, “to those that lived in the righteousness which was agreeable to the law and philosophy, yet still were not perfect, but passed through life under many short-comings.” Origen (on 1 Kings 28. Hom. 2) adds to this, that the prophets had also been there, in order to announce beforehand the arrival of Christ, but confines the number of the delivered also to those who, before death, had been prepared for it. This view seems to have generally spread through the Eastern Church. (See Steiger, p. 225.) These, and similar opinions, cannot be taken as interpretations, for they superadd inferences which are not warranted by the language of St. Peter, who declares that Christ preached the Gospel in Hades to the unbelieving contemporaries of Noah; nothing more, nothing less. It has been shown above that Hades denotes the place of the departed, and consists of two separate regions, kept asunder by an impassable gulf. As we know from our Lord’s promise to the penitent thief, that He went on the day of His crucifixion to Paradise, so we learn from St. Peter that He preached to the spirits in prison, and that these disembodied prisoners were those of men who were disobedient in the days of Noah, while the ark was preparing. The word φυλακή cannot be rendered otherwise than prison. Cf. Matthew 5:25; Luke 14:3; Luke 18:30; Luke 25:36, 39, 43, 44; Mark 6:17; Mark 6:27; Luke 3:20; Luke 12:58; Luke 21:12; Luke 22:33; Luke 23:19; John 3:24; Acts 5:19; Acts 12:4 and in 13 other places; 2 Corinthians 6:5; 2 Corinthians 11:23; Hebrews 11:36; Revelation 2:10 The word ἐκήρυξεν has been shown to signify “preached the gospel.” It has this sense in the following passages: Matthew 3:1; Matthew 4:17; Matthew 10:7; Matthew 10:27; Matthew 11:1; Mark 1:7; Mark 1:38-39; Mark 3:14; Mark 5:20; Mark 16:20; Luke 4:44; Romans 10:14; 1 Corinthians 9:27; 1 Corinthians 15:11; and was thus understood by Irenζus (4, 37, 2, p. 347, ed Grabe.) “Dominum in ea quζsunt sub terra descendisse evangelizantem adventum suum.” (Clemens Alex. Strom. 6, 6, ὁκύριοςδἰοὐδὲνἔτερονἐςᾄδουκατῆλθεν, ἤδιὰτὸεὐαγγελίσασθαι. So Cyril Alex, on John 16:16, and in Hom. Pasch. 20.) In concluding this Excursus, it is important to observe that the Apostle teaches nothing that bears any resemblance to the Popish notion of purgatory, since hades and purgatory are two distinct conceptions, the one being the abode of all the departed, the other a supposed place of purification for a particular class of Christians; nor does he teach universal recovery; nor does he intimate any thing in favour of a second probation after death. In addition to this caution, the reader is referred to the capital note of Rev. Dr. Schaff on Matthew XII. 32. pp. 228, 229. Footnotes: 1 Peter 3:18. [ὅτι, because, German ‘dieweil,’ better than for; it is not, as Alford puts it, a reason, but the reason, why Christian suffering for well-doing is blessed,—M.] 1 Peter 3:18. [καὶΧῥιστὸςἅπαξπερὶἁμαρτιῶνἔπαθεν, translate: “Christ also suffered for sins once.”—M.] 1 Peter 3:18. [δίκαιοςὑπὲρἀδίκων=a just person for unjust persons.—M.] 1 Peter 3:18. [θανατωθεὶς, Aor. put to death.—M.] 1 Peter 3:18. [ζωοποιηθεὶς, Aor. made alive.—M.] 1 Peter 3:18. [Both σαρκί and πνεύματι, are in the Dative without any preposition: the change of prepositions in the English version is peculiarly unhappy, as obscuring the sense; σαρκί and πνεύματι, are put in antithesis by the regular μὲν and δὲ; translate: “put to death indeed in the flesh, but made alive in the spirit.” The German has “after the flesh” and “after the spirit.”—τῷ before πνεύματι is omitted in A. B. C. K. L. and Cod. Sin.—M.] 1 Peter 3:19. [ἐνᾦ ?=not by but in which, so German.—M.] 1 Peter 3:20. [ποτὲὅτε; translate: “Which were disobedient once (ποτὲ) when (ὅτε) the long-suffering of God, etc.”—M.] 1 Peter 3:20. [κατασκευαζομένηςκιβωτοῦ ?=the ark was being prepared.—M.] 1 Peter 3:20. [εἰςἣνὀλίγαι=in which a few persons. The construction of εἰςἣν is pregnant, the few being saved in it after having entered into it. A. B. sustain ὀλίγοι; so does Cod. Sin.—M.] 1 Peter 3:21. [ὃκαὶἡμᾶςἀντίτυποννῦνσώζειβάπτισμα. Translate: “Which (the water), as the antitype (de Wette) or ‘in the antitype’ (Germ. Polygl.) is now saving us even (as or in) baptism.” ἡμᾶς, Rec. C. K. L. Sinait. ὑμᾶς, A. B. with many versions. σώζει, Present, the action not yet completed.—M.] 1 Peter 3:21. [ὃκαὶἡμᾶςἀντίτυποννῦνσώζειβάπτισμα. Translate: “Which (the water), as the antitype (de Wette) or ‘in the antitype’ (Germ. Polygl.) is now saving us even (as or in) baptism.” ἡμᾶς, Rec. C. K. L. Sinait. ὑμᾶς, A. B. with many versions. σώζει, Present, the action not yet completed.—M.] 1 Peter 3:21. [“Not putting-away (subst.) the filth of the flesh.”—M.] 1 Peter 3:21. [“But ἐπερώτημα, inquiry (Vulgate, de Wette, Alford) of a good conscience after God.” See note below, in Exeg. and Critic.—M.] 1 Peter 3:21. [διὰ, by means of.—M.] 1 Peter 3:22. [Translate: “Who is on the right hand of God, having gone into heaven.” The Vulgate adds after Θεοῦ deglutiens mortem, ut vitζζternζ hζrnζ efficeremur.—M.] 1 Peter 3:22. [ὑποταγέντων=being subjected.—M.] Bullinger:—Hic est fructus passionis dominicζ, quod fugitivos reducit ad Patrem, et perditos in ζdes beatas.“Ut nos qui abalienati fueramus, ipse abiens ad Patrem secum una, justificatos, adduceret in c�lum, 1 Peter 3:22, per eosdem gradus, quos ipse emensus est, exinanitionis et exaltationis. Ex hoc verbo Petrus, usque ad c. i1 Peter 1 Peter 3:6, penitus connectit Christi et fidelium iter sive processum (quo etiam ipse sequebatur Dominum ex ejus prζdictione, John 13:36) infidelitatem multorum et p�nam innectens.“ 1 Peter 4:1-6 Analysis:—Exhortation to being armed with the mind of the sufferings of Christ, and to killing the flesh in order to make room for the life of the spirit 1    Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from 2sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, 4banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5Who shall give 6account to him that is ready to judge the quick and the dead. For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. AND 1 Peter 4:1. Christ then, having suffered for us—do you also arm yourselves with the same mind.—οὖν takes up again 1 Peter 3:18, and shows that the subject developed in 1 Peter 3:19-22 is governed by the reference to the sufferings of Christ.—ὑπὲρἡμῶν, for our benefit and in our stead, cf. 1 Peter 3:18.—σαρκί; Roos rightly remarks that Peter never uses σάρξ in the bad sense in which Paul has used it several times, but only as denoting the weak, mortal nature belonging to our earthly condition.—ἔννοια; Wiesinger [and Calvin, Beza, Gerhard, Bengel and Erasm.-Schmidt.—M.] render it “thought,” but it denotes as much as mens, mind, intent, resolution, as appears from a passage from Isocrates, cited by Riemer. [οὐγὰρ [οἱΘεοὶ ?] αὐτόχειρεςοὔτετῶνἀγαθῶνοὔτετῶνκακῶνγίγνονταιτῶνσυμβαινόντωναὐτοῖς, [τοῖςἀνθρώποις], ἀλλ’ ἑκάστοιςτοιαύτηνἔννοιανἐμποιοῦσιν, ὤστεδἰἀλλήγωνἡμῖνἑκάτεραπαραγίγνεσθαιτούτων; see also Eur. Hel. 1026; Diodor. Sic. II. 30.—M.] Exhibit a manly, constant readiness (intent) to suffer innocently for the sins of others and for their benefit (yet not vicariously) with the purpose, as much as you are able, to remove sin and to conduct, souls to God.—ὁπλίσασθε, cf. Romans 13:12; 2 Corinthians 10:4; Ephesians 6:11; use this purpose as a shield against temptation to sin. [Arming oneself with a thought, without the intent or resolution of using it as a piece of armour for defensive warfare, conveys no very clear idea. The aforesaid commentators, who render ἐννοιαν, thought, and ὄτι, that, are clearly embarrassed about καὶὑμεῖς and τὴναὐτήν, which are decisive for the interpretation given in the text. “Do ye also arm yourselves (καὶὑμεῖς) with the same (τὴναὐτήν) mind, viz.: put on the purpose to suffer in the flesh, as Christ did, as a piece of armour.” This strikes us as being far more to the point than the paraphrase of Amyraut: “Mais encore nous nous devons armer de cette bonne pensie contre toutes sortes de tentations au mal. que celui qui a soufftrt en cette nature humaine, n’a desormais plus de commerce avec le pιchι” or the interpretation of Gerhard: “ὅτι rectius accipitur expositive, expoint enim Apostolus illam cogitationem ἔννοιαν qua nos vult armari: hζc cogitatio erit vobis uistar firmissimi scuti et munimenti contra peccatum.” It is, moreover, difficult to make good sense of these interpretations, unless the thought be clothed with intent.—M.] ὅτι must not be joined with ἔννοια, as specifying the substance of this thought, this would require ταύτην instead of τὴναὐτήν,—but it defines the exhortation more closely. [Rendering ὅτι because, as Alford does, makes his paraphrase very forcible, “and ye will need this arming, because the course of suffering according to the flesh which ye have to undergo ending in an entire freedom from sin, your warfare with sin must be begun and carried on from this time forward.”—M.] Because He that hath suffered as to the flesh hath rest from sin.—ὁπαθὼνἐνσαρκί, it appears to me, is best applied to Christ Himself; the expression then connects closely with that which precedes, and defines it. For He who has once suffered as to the flesh, which suffering includes His death, as in 1 Peter 3:18, has now rest from sin, He is fortified against all its assaults. [πάσχεινσαρκί means to suffer according to the flesh. Winer, p. 431. The Dative, relating to things, denotes that in reference to which an action is done, or a state exists. Winer, p. 228.—M.] He has died unto sin once, as Paul expresses it in Romans 6:10; Romans 6:7. Hence, he who puts on His mind, and is in communion with Him, henceforth must serve sin no more. The Aorist παθών denotes an action once existing, but having now absolutely passed away. All other explanations are liable to many grammatical and psychological objections. Weiss: “He that suffers on account of sin, because of opposition to sin, thereby breaks with sin, and testifies that he will no longer obey the will of the world.” But the Aorist παθών, not the Present πάσχων is used; again, many experiences might contradict the general statement, and the exhortation which follows would seem to be superfluous.—Others are compelled to have recourse to arbitrary supplements. So Steiger: “Christ suffering bodily freed us from sin, and we, participating by faith in the sufferings of Christ, die unto sin.” Grotius and others, contrary to all grammatical usage, understand the passage of the crucifying and the mortification of fleshly lusts. 1 Peter 4:2. To the end that. ye should not.—Join εἰςτὸμηκέτι with ὁπλίσασθε, not with πέπευται, which concludes the parenthesis. Acquire the mind which has done with sin, so that your relation to sin may be that of one who has died and is risen again, as that of Christ after His exaltation, 1 Peter 3:21-22. To the lusts of men, not to be taken as = fleshly, worldly lusts in general (κοσμικαί, σαρκικαὶἐπιθυμίαι, Titus 2:12; Romans 12:2), not as in 1 Peter 1:14; 1 Peter 2:11, but in a narrower sense with reference to 1 Peter 4:4, denoting the desire of worldly-minded men, that believers also ought to live as they do, and that they ought not to single themselves out at the world’s disposition to coerce them also to serve its idols. The will of God alone ought to be our pole-star. The Dative is the dativus commodi, to live to some one=to devote to him one’s life, to place oneself at his service, cf. 1 Peter 2:24; Galatians 2:19. The rest of your time in the flesh,=the time of our pilgrimage, as in 1 Peter 1:17. This is to indicate that our earthly life constitutes only a small part of our existence, and that to individual Christians, after their conversion, only a brief term of grace is allotted. But there is also a reference to what follows. 1 Peter 4:3. For sufficient is the past time—to have wrought the will of the Gentiles.—ἀρκετὸςγὰρἡμῖν sc. ἐστιν.—The following Infinitive depends on these words; the time past is sufficient to have wrought the will of the Gentiles. Here is an implied irony. If you believe that you are debtors to the flesh (Romans 8:12), and obliged to serve sin, surely you have done enough, and more than enough of it, you have abundantly done your duty in the service of sin. Grotius quotes a passage from Martial: “Lusistis, satis est—”you have played, it is enough. This lessens the severity of the reproach. Otherwise Bengel, who avers that penitents are seized with a loathing of sin. τὸβούληματῶνἐθνῶν.—(The Text. Rec. has θέλημα). On the demands made upon them by the heathen, among whom they were obliged to live, cf. 1 Peter 4:2. Suppose that the readers of Peter’s Epistle had been formerly heathens, his reproaching them with having formerly done the will of the Gentiles would surely be singular. This passage, therefore, renders it highly probable that he was addressing Jewish Christians, who, belonging to the chosen people of God, and having received extraordinary revelations, ought so much the less have placed themselves on a level with the heathen. Paul also reproaches the Jews with their heathenish, vicious life, Rom. ii. Only the expression ἀθέμιτοιεἰδωλολατρεῖαι might militate against our view.—Ἀθεμίτοις=things forbidden by, wrong and wicked before laws human and divine, especially opposed to the law of the Old Covenant, Acts 10:28. It is asked, Where is the evidence of such open participating on the part of the Jews of that time in such heathen iniquities? Weiss replies that the expression is susceptible of a wider meaning, that the use of the Plural intimates an enlarged application of the term, cf. Ephesians 5:5; Colossians 3:5; Philippians 3:19, and that ἀθεμίτοις relates to persons on whom the law of the Old Covenant was obligatory. Grotius calls attention to their participation in the common meals of heathen communities. Those who are not satisfied with these explanations may reflect that individual former heathen may have joined those Jewish Christian congregations. [On the other hand, the strong expressions used by the Apostle seem to contemplate a great deal more than isolated participation in heathen wickedness and abomination. There is absolutely no evidence that the Jews ever went so far as the language employed indicates. Moreover, there is nothing absurd, or even strange, in the Apostle’s reproach, if addressed to Gentile Christians; they had doubtless intimate relations with their friends in heathenism, and the danger of relapsing into their abominations must have been ever present, at all events, it was as great as that of modern Christians, from intercourse with worldly and ungodly people, of relapsing into the ways of an ungodly world.—M.]—κατειργάσθαι allude? to sexual sins. Walking (as ye have done) in—idolatries.—πεπορευμένους like περιπατεῖνἐν=δָ ?μַ ?κְ Luke 1:6; Acts 9:31; 2 Peter 2:10. Calov: “Not only because life is compared to a journey, but also in order to denote the eagerness with which they go on from sin to sin.”—ἀσέλγειαι, licentious practices, the outbreaks of intemperance, and excesses of every kind, while ἐπιθυμίαι denote hidden sins of voluptuousness, inward unchastity and lewdness, where the power to indulge in outward acts is wanting.—οἰνοφλυγίαι; φλύω to bubble up, overflow like boiling water, intoxication.—κῶμοι, cf. Romans 13:13; Galatians 5:21, festive processions on days sacred to Bacchus, characterized by wild revelling, licentious songs and jests, and folly in general. Then banqueting, convivial carousing, terminating, as Eustathius remarks, in deep sleep.—πότος, particularly drinking in common, drinking-bouts. 1 Peter 4:4. At which—speaking evil of you.—ἐνᾦ relates to ἀρκετός. Suffering it to suffice, and giving up your former course, seems strange, and is altogether inexplicable to them. The fuller meaning is brought out by μὴσυντρεχόντωνὑμῶν, because you no longer join them and run with them.—εἰςτὴναὐτὴν—ἀνάχυσιν, probably a place reached by the sea at the flood-tide, the flowed-out water forming a pool or puddle.—ἀσωτία from ἄσωτος, without salvation, past redemption, hence extravagant, voluptuous, profligate manner of life, Ephesians 5:18; Titus 1:6; Luke 15:13; εἰςτὴναὐτήν into which formerly they had thrown themselves, and dragged you. [Wordsworth:—A strong and expressive metaphor, especially in countries where after violent rain the gutters are suddenly swollen and pour their contents together with violence into a common sower. Such is the Apostolic figure of vicious companies rushing together in a filthy conference for reckless indulgence and effusion in sin, cf. Juvenal, 3, 63, “Jam pridem Syrus in Tiberim defluxit Orontes,” etc., and G. Dyer’s Description of the Ruins of Rome, 4:62–66.—M.] βλασφημοῖντες.—Grotius:—Of Christians as those who leave civil society; Calov:—Of the Christian religion, because it leads to a different manner of life. The two ideas may be combined. 1 Peter 4:5. Who shall give account—dead.—Let not their evil speaking confuse you, they will have to render account.—τᾤἑτοίμωςἔχοντι. He is fully prepared, all the means and necessary conditions are already in His hand, as described in Psalms 7:12-17.—ζῶνταςκαὶνεκρούς, cf. Acts 10:42. None can escape the judgment, it comprehends all, no matter whether at the appearing of the Judge one is alive or dead; and it may come at any moment. “Where the Apostles did not treat expressly of the time of Christ’s advent, they were wont to describe it as immediately impending.” 1 Peter 4:6. For to this end was the Gospel preached even to them that are dead.—This evidently goes back to the important passage, 1 Peter 3:19-20. The Apostle meets the objection: Can the dead also be judged? Yes, and for this very purpose Christ, as aforesaid, preached the Gospel in Hades to the dead. This is the most natural connection. Bengel takes it in conjunction with ἑτοίμωςἔχοντι, the Judge is ready, for the end must come after the Gospel has been preached. Steiger: “The verse is to prove not the reality, but the moral possibility, the justice of a judgment even on the dead, since the Gospel was preached to them also for the purpose of giving them the means of being delivered from the wrath of God.” So Weiss and Wiesinger.—νεκροῖς in our exposition is not to be taken generally, as 1 Peter 4:5, but as applying to those spirits in prison; these are adduced by way of example, from which we may draw a conclusion affecting all other dead men, who before Christ were surely as yet more or less in prison.—κηρύττειν 1 Peter 3:19, explains εὐηγγελίσθη; cf. Matthew 11:5; Romans 10:15. The above-mentioned example is therefore simply to prove the universality of the judgment as extending also to the dead; that it is just, is a secondary point. But what is the object of that preaching which was vouchsafed to the dead and particularly to the dead of the deluge? That they might indeed be judged—as to the spirit.—Various expositions, arising from dogmatical prejudices, have been set up with regard to this passage, which we do not refute in this place. The right exposition depends on the correct meaning of κριθῶσι. The tense is designedly different from ζῶσι in the corresponding secondary sentence. The Aorist as contrasted with the Present points to some past action; it is used of past actions, see Winer.—ἵνα after εὐηγγελίσθη refers to something subsequent to the preaching of the Gospel. This apparent contradiction is solved, if κρίνεσθαι is taken to denote a judicial sentence, as such decisions are made by human tribunals (κατὰἀνθρώπους). On Christ’s appearing in the realms of death and preaching to them repentance and faith, the declaration that was to be published to them was as it were thus: “You have merited death both as to the body and to the soul, because of your disobedience you perished in the flood and were brought to this subterranean place of confinement; but a way of salvation has now been opened for you, so that you may live in the spirit as to God, according to the will of God.” This declaration, on the one hand, must have produced a painful impression upon them, but on the other, encouraged them to accept the offered salvation. However we are not informed whether few or many [or any.—M.] did thereby attain unto spiritual life. The apposition beginning with ἵνα relates not to 1 Peter 4:5, but to 1 Peter 3:19, thereby shedding more light on the latter passage. How forced, as contrasted with this exposition, is that of Hofmann, that salvation was published to the dead in order that they might secure a life surviving the judgment of death which they have incurred and must continue to incur, or that of Wiesinger, that the Gospel was preached to the dead for the purpose of shaping their condition so that, while on the one hand they are judged according to the flesh (the state of death viewed as a continuing judgment according to the flesh), on the other they might be able through the judgment (Aorist) to attain, in God’s way, to the immortal life of the spirit. Nor is the view of Kφing more admissible, that in the resurrection their judgment in the body should consist in their receiving a less perfect resurrection-body. For other expositions consult Steiger and Wiesinger. [See also the Excursus on the Descensus ad Inferos at the end of the preceding section.—M.] AND ETHICAL1. The common view, which is shared also by Gerlach, sees in 1 Peter 4:1, the leading idea, that to the Christian, in virtue of the communion of his heart and life with Christ, suffering in the flesh is the dying of sin. So early an expositor as Justin says: “Suffering and temptation, like a medicine, render man more free from his evil intent, and make him more sound.” Tauler: “What the fire is to iron, what the crucible is to cold, such is temptation to the righteous.” But this is introducing the Pauline doctrine of the communion of suffering with Christ, although the original contains no allusion to it; besides the circumstance is lost sight of, that the original says “who hath suffered,” not “who is suffering.” According to the exposition given above, it should be the aim of believers not to let the sins of others find a point of support in themselves in order that not sinning after the example of Christ may become their second nature. 2. The abuse which the ungodly cast on the former companions of their sin has its final reason in the circumstance that they feel themselves reproved, opposed and judged by their conversion. 3. Holy Scripture nowhere teaches the eternal damnation of those who died as heathens or non-Christians; it rather intimates in many passages that forgiveness may be possible beyond the grave, and refers the final decision not to death, but to the day of Christ, Acts 17:31; 2 Timothy 1:12; 2 Timothy 4:8; 1 John 4:17. But in our passage, as in 1 Peter 3:19-20, Peter by Divine illumination clearly affirms that the ways of God’s salvation do not terminate with earthly life, and that the Gospel is preached beyond the grave to those who have departed from this life without a knowledge of the same. But this proves neither the doctrine of universal recovery, even that of Satan, the devils and the ungodly, nor the doctrine of purgatory to the cleansing of which the Romish Church affirms subjected all who reach the other world without being wholly purified, and further maintains, that the stay in it may be shortened by the performance of many good works in this life and even after death by the performance of good works and prayers for the dead on the part of survivors. Gerlach cites a passage from John Damasc., in which the doctrine of the ancient Church on the subject of Christ’s descent into hell is summed up as follows: “His glorified soul descends into Hades in order that like as the Sun of righteousness did rise to men on earth, so in like manner He might shine on those who under the earth sit in darkness and in the shadow of death; in order that as He did publish peace to men on earth, gave deliverance to the captives and sight to the blind, and became the Cause of eternal salvation to believers, while He convicted the disobedient of unbelief, so in like manner He might deal with the inhabitants of Hades, so that to Him every knee should bow of those who are in heaven, on earth and under the earth, and that having thus loosed the chains of those long-confined prisoners, He might return from the dead and prepare to us the way of the resurrection.” The divine truths contained in this passage may be abused against the cause of missions and the necessity of a holy life; but abuse does not cancel the right use. AND The Christian’s best armour against the assaults of suffering is the believing, obedient and submissive mind of suffering in which Christ accepted His suffering as a cup tendered by the paternal, hand of God.—God’s chief design in sending suffering is to withdraw us from sin and the lusts of men up to Himself.—Sufferings under persecution and abuse are a means of purifying and refining.—Which are the dangers against which we ought to be especially armed under persecutions for righteousness’ sake?—Consider the comforting fact that Christ has suffered in the flesh for you. Look, 1. at His person; 2. at the greatness of His suffering in the flesh; 3. at His suffering for you; 4. at the result of it.—Preservatives against relapsing into heathenish ways: 1. the communion with and conformity to Christ; 2. frequent reflection on your former sinful condition; 3. the abuse of unbelievers; 4. the nearness of the impending account to be rendered: 5. prayer; 6. continuance in the communion of love with the brethren; 7. the founding of all your actions on the word and strength of God.—The unhappy consistency in the service of sin.—Will you continue in the service of sin, although Christ came to save you?—The appearing of Christ among the dead is both the last degree of His condescension and the turning-point of His exaltation.—The mercy of God extends even to the judgment-prison of the realms of death.—Who will preach to the untold thousands, who after Christ’s descent into Hades have been born and have died without a knowledge of the Gospel?—Why should that fact not check, but rather strengthen missionary zeal? Starke:—Shall the disciple be greater than his master, and the servant greater than his Lord? Be content, if in the world it fares with you as with your Saviour, it is enough that you shall be like Him in heaven. Matthew 10:24-25.—Will you fret at sufferings and tribulations? If you knew the wholesomeness of this cup, you would joyfully empty it, Ezekiel 2:6.—The beloved cross is like strong salt: as the latter prevents corruption, so does the cross prevent the corruption of the flesh, Psalms 119:71.—Sin at a standstill is the well-being of sinners, continuance in sin the strongest barrier against grace, the best repentance is never to sin.—Christianity renders the best, service to the commonwealth, in that it most earnestly forbids the vices which are most dangerous to it.—The children of the world grieve most at your separating from their communion; by that they consider themselves put to shame and despised. Haughtiness and venomous malice are the sources of their abuse.—The remembrance of the last day and its judgment ought to be to us a constant sermon on repentance, Ecclesiastes 12:13-14; 2 Corinthians 5:10. Lisco:—The blessed effect of suffering.—The Lord’s miracles of grace in His kingdom. The sufferings of Christ present us with a strong motive to arm ourselves with His mind. [Pythagoras:1 Peter 4:1. Summa religionis imitari quern colis.—M.] [Leighton:—Love desires nothing more than likeness, and shares willingly in all with the party loved; and above all love, this Divine love is purest and highest and works most strongly that way, takes pleasure in that pain, and is a voluntary death, as Plato calls love.—M.] [Atterbury:—“Forasmuch then as Christ hath suffered for us in the flesh, let us arm ourselves with the same mind,” with a resolution to imitate Him in His perfect submission and resignation of Himself to the Divine will and pleasure; in His contempt of all the enjoyments of sense, of all the vanities of this world, its allurements and terrors; in His practice of religious severities; in His love of religious retirement; in making it His meat and drink, His only study and delight, “to work the work of Him that sent Him”; in His choosing for that end, when that end could not otherwise be obtained, want before abundance, shame before honour, pain before pleasure, death before life; and in His preferring always a laborious uninterrupted practice of virtue to a life of rest and ease and indolence.—M.] [Bengel:1 Peter 4:2 “βιῶσαι. Aptum verbum; non dicitur de brutis.”—M.] [Augustine:—Perdit quod vivit, qui te Deum non diligit; qui curat vivere, non propter te, Domine, nihil est et pro nihilo est; qui tibi vivere recusat mortuus est; qui tibi non sapit, desipit.—M.] [Leighton:—Politic men have observed, that in states, if alterations must be, it is better to alter many things than a few. And physicians have the same remark for one’s habit and custom for bodily health upon the same ground, because things do so relate one to another, that except they be adapted and suited together in the change, it avails not; yea, it sometimes proves the worse in the whole, though a few things in particular seem to be bettered. Thus, half reformations in a Christian, turn to his prejudice; it is only best to be thoroughly reformed, and to give up with all idols; not to live one half to himself and the world and, as it were, another half to God; for that is but falsely so and in reality it cannot be. The only way is to make a heap of all, to have all sacrificed together, and to live to no lust, but altogether and only to God.—M.] [Illustration of 1 Peter 4:3-4. The poet says of the orgies of Bacchus:— “Turba, ruunt; mixtζque viris, matresque nurusqueVulgusque, proceresque ignota ad sacra ferunturQuis furor—Femineζ voces, et mota insania vinoObscenique greges, et inania tympana.”Ovid, Met. 3, 529, etc.—M.] Footnotes: 1 Peter 4:1. [οὖν=then, better than forasmuch; render, “Christ then having suffered.”—M.] 1 Peter 4:1. [ὑπὲρἡμῶν inserted in Text. Rec., A. K. L., omitted in B. C. and by Lachmann and Tischendorf. Cod. Sin. reads ὑπὲρὑμῶν.—M.] 1 Peter 4:1. [καὶὑμεῖςὁπλίσασθε=“Do you also arm yourself with,” strongly emphatic.—M.] 1 Peter 4:1. [ὅτι=because, gives a reason for τὴναὐτὴνἔννοιανὁπλίσασθε.—M.] 1 Peter 4:1. [σαρκί. Text. Rec. inserts ἐν before second σαρκὶ with K., Vulgate and others; A. B. C. L., Cod. Sin., Alford omit it. σαρκί, used adverbially=quod ad carnem.—M.] 1 Peter 4:1. [πέπαυται, Pass.,=is made to cease; he has rest from sin. Winer § 39, 3, p. 277.—M.] 1 Peter 4:2. [εἰςτὸμηκέτι=“with a view, to the end that”; depends on ὁπλίσασθε. The Greek has no pronoun, but the construction and sense require the continuance of the 2 p. Plural. The 3 p. Sing, of the English version is singularly unhappy, and obscures the sense.—M.] 1 Peter 4:2. [Render, either with Alford, “With a view no longer (μηκέτι subjective) by the lusts of men, but by the will of God, to live the rest of your time in the flesh”; or to avoid the awkwardness of that rendering: “To the end that, as for the rest of your time in the flesh, ye should live no longer to (as conforming to) the lusts of men but to the will of God.”—M.] 1 Peter 4:3. [ἀρκετὸςγὰρἡμῖν, Text. Rec., with C. K. L.; Lachmann, Tischendorf, Alford, with A. B. omit ἡμῖν, Cod. Sin. has ὑμῖν. τοῦβίου after χρόνος inserted in Text. Rec. with K. L., omitted in A. B. C., Alford, Lachmann and Tischendorf. Translate: “For sufficient is the past time (or the time past of your life).”—M.] 1 Peter 4:3. [Cod. Sin. has πορευόμενους, but read with Receptus, πεπορευμένους, and translate, “walking as you have done”, so Alford.—M.] 1 Peter 4:3. [ἀσελγείαις, Plural.—M.] 1 Peter 4:3. [ἀθεμίτοις=lawless, godless, nefarious.—M.] 1 Peter 4:4. [ἐνᾦ ?=at which.—M.] 1 Peter 4:4. [τῆςἀσῶτίαςἀνάχυσιν=slough or puddle of profligacy.—M.] 1 Peter 4:5. [εἰςτοῦτογὰρ=for to this end.—M.] 1 Peter 4:6. [καὶνεκροῖς=even to dead men.—M.] 1 Peter 4:6. [Translate: “That they might indeed be judged according to men as to the flesh (see note 5 under 1 Peter 4:1), but that they might (continue to) live (present tense) according to God, as to the spirit.”—M.] 1 Peter 4:7-11 Analysis:—Exhortation, in contemplation of the approaching end of all things, to watch and pray, to love and to do, to serve others with the gifts they have received, and in a word to seek in everything the glory of God 7    But the end of all things is at hand:be ye therefore sober, and watch unto prayer. 8And above all things have fervent charity amongyourselves: for charity 9shall cover the multitude of sins. Use hospitality one to another without grudging. 10As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ: to whom bepraise and dominion for ever and ever. Amen. AND 1 Peter 4:7. The connection is with 1 Peter 4:5; the Apostle takes up and further enforces the thought that the Lord is ready to judge the living and the dead; here begins also a new series of exhortations closely connected with the thought of the end of all things. It has been shown that Peter in common with the other Apostles, James 5:7-9; Judges 18; 1 John 2:18; Revelation 1:3; Revelation 22:10; 1 Thessalonians 4:17; Romans 13:11-12; 1 Cor. 15 51; 2 Corinthians 5:2; Philippians 4:5, expected that the second advent of Christ and the end of the whole present dispensation were nearly impending, cf. 1 Peter 1:5; 1 Peter 4:5; 1 Peter 4:17; 1 Peter 4:13; 1 Peter 1:7; 1 Peter 5:4; 2 Peter 3:10-11; Matthew 24:6. This may be accounted for by the fact that the coming of Christ in the flesh is the beginning of the world’s last period, during which no further revelation of grace is to be expected; and that according to the mind of Jesus, His disciples ought to consider His second coming as always close at hand, and to be prepared for it. “It ought to be the chief concern of believers to fix their minds fully on His second advent.” Calvin. “We live in the latter half of the world’s period, which will quickly flow on. Although we may not live to see it, after death we shall realize that we are near it.” Roos. It is however to be remembered that nothing but the long-suffering of God is arresting the judgment, and that He is counting by the measure of eternity, according to which a thousand years are as one day (2 Peter 3:8; Psalms 90:4). [The emphasis of πάντων is noteworthy. Bengel; “Finis adeoque etiam petulantiζ malorum et passionum piorum.”—M.] Be temperate therefore and sober unto prayers.—As our Lord in contemplation of His day exhorts the disciples, Luke 21:34, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life,” so the Apostle here exhorts us to σωφρονε͂ιν = to act wisely, to be temperate and modest. It primarily denotes bodily temperance, then mental discretion and watchfulness, cf. 1 Peter 5:8; Romans 12:3; 2 Corinthians 5:13; Titus 2:6.—νήφειν=to live soberly, moderately both bodily and mentally as in 1 Peter 1:13. “Temperance facilitates vigilance, and both aid prayer.” Bengel.—εἰςτὰςπροσευχάς, the Plural, because, as Huss remarks, there are different kinds of prayer and because prayer ought to be without ceasing. The reference is probably to fixed, regular prayers of the Church. 1 Peter 4:8. Then follows the still more important exhortation to brotherly love according to its real nature, cf. on ἐκτενῆ 1 Peter 1:22; 1 Corinthians 13:1, etc.; 1 Corinthians 14:1. It is the mother of all the duties to our neighbour. Where love is wanting, prayer is hindered. Because love covereth a multitude of sins.—καλύψειπλῆθοςἁμαρτιῶν. The words are cited from the Hebrew not from the LXX. of Proverbs 10:12, cf. Proverbs 17:9, but the former passage reads: “Hatred stirreth up strifes, but love covereth all sins”; and the latter: “He that covereth transgression, seeketh love.” In both instances the reference is to human love which is to consign to oblivion the sins of others. Some see in λִ ?νָּ ?δ a reference to Genesis 9:23, and consider it an easy thing; so Cζsarius of Aries says: “There is nothing more easy than covering oneself or others with clothes.” But forgiveness is hardly so easy a task. It is better to explain it of the unsightliness of sin which forgiveness covers up. The old Protestant expositors understand it therefore rightly of human love pardoning the sin of our neighbour. “The covering up relates to man not to God. Nothing can cover thy sin before God except faith. But my love covers my neighbour’s sin, and just as God covers my sin if I believe, so ought I also to cover the sin of my neighbour.” Luther. So also Steiger, Hoffman, Lechler, Wiesinger and Weiss. Even Estius, the Romish expositor, admits that the quotation sustains the Protestant exposition. But many Romanist and rationalistic expositors explain the passage of merit and atoning virtue, which they ascribe to the love of our neighbour. Some quote Matthew 6:14-15, but that passage simply affirms that forgiveness is made possible, not that it is positively effected. Others, with reference to James 5:20, suggest an activity tending to improvement [that of others,—M.], but this is foreign to our passage. ὅτι seems however to conflict with our exposition, but its design is to give the reason for the ἐκτένεια of love. “The Apostle takes for granted that Christians love one another, still he recommends them to expand and increase in the brotherly love which they have, because true love forgives a multitude of sins.” 1 Corinthians 13:4-7; Matthew 18:22. Steiger. According to Beza the connection is: “Love one another, because love, as the Scripture says, removes the substance of strife.” Calov remarks on this covering of sin, that it does not do away with the correcting of our neighbour, Matthew 18:15, and that it is necessary to distinguish public and private sins, between known and concealed sins. [Alford thinks that the meaning is the hiding of offences both from one another and in God’s sight, by mutual forbearance and forgiveness. He advocates to take the passage in its widest sense, “understanding it primarily of forgiveness but then also of that prevention of sin by kindliness of word and deed, and also that intercession for sin in prayer, which are the constant fruits of fervent love. It is a truth from which we need not shrink, that every sin which love hides from man’s sight is hidden in God’s sight also. There is but One efficient cause of the hiding of sin: but mutual love applies that cause: draws the universal cover over the particular sin. This meaning, as long as it is not perverted into the thought that love towards others covers a man’s own sin ‘ex promerito’ need not and should not be excluded.”—M.] [Wordsworth: “St. Peter had spoken of love, stretching itself out without interruption; and the passage James 5:20, considered together with the context here, where St. Peter is presenting Christ as their Example, may suggest a belief, that he is comparing the act of Love to that of the Cherubim stretching out their wings on the Mercy Seat, and forming a part of the Mercy Seat (Exodus 25:18-20), the emblem of Christ’s propitiatory covering of sins.”—M.] 1 Peter 4:9. Be hospitable towards one another without murmuring.—Cf. Romans 12:13; Hebrews 13:2; 3 John 1:5; 1 Timothy 5:10; Titus 1:8. “Peter remembers to have heard this saying from the lips of Christ, Matthew 25:35; he does not mean pompous hospitality, Luke 14:12, but that Christian, holy hospitality which readily welcomes by the promptings of pure love needy strangers, especially such as are exiled on account pf their confession of the true religion, gives them gentle and loving treatment, and cares for them as members of Christ and fellow-citizens of the Church.” Gerhard. “Let us take heed lest, having been hard and careless in entertaining strangers, the shelter of the just may be denied us after this life.” Ambrose.—ἄνευγογγυσμῶν, without expressions of murmuring by which one secretly gives vent to his displeasure or reproaches another with the benefits he has received. The apposite is a cheerful, pure and unselfish spirit, Romans 12:8; 2 Corinthians 9:7. [Neander Ch. Hist. I. pp. 347, 348, referring to Tertullian, ad uxorem, II. 1, 8.; de jejunio, c. XII: “The care of providing for the support and maintenance of strangers, of the poor, the sick, the old, of widows and orphans, and of those in prison on account of their faith, devolved on the whole Church. This was one of the main purposes for which the collection of voluntary contributions, in the assemblies convened for public worship, was instituted; and the charity of individuals, moreover, led them to emulate each other in the same good work. In particular, it was considered as belonging to the office of the Christian matron to provide for the poor, for the brethren languishing in prison, and to show hospitality to strangers. The hindrance occasioned to this kind of Christian activity, is reckoned by Tertullian among the disadvantages of a mixed marriage. ‘What heathen,’ says he, ‘will suffer his wife to go about from one street to another, to the house of strangers, to the meanest hovels indeed, for the purpose of visiting the brethren? What heathen will allow her to steal away into the dungeon, to kiss the chain of the martyr? If a brother arrive from abroad, what reception will he meet in the house of the stranger? If an alms is to be bestowed, storehouse and cellar are shut fast!’ On the other hand, he counts it among the felicities of a marriage contracted between Christians, that the wife is at liberty to visit the sick and relieve the needy, and is never straitened or perplexed in the bestowment of her charities. Nor did the active brotherly love of each community confine itself to what transpired in its own immediate circle, but extended itself also to the wants of Christian communities in distant lands. On urgent occasions of this kind, the bishops made arrangements for special collections. They appointed fasts; so that what was saved, even by the poorest of the flock, from their daily food, might help to supply the common wants.”—M.] 1 Peter 4:10. Each man, as he received a gift of grace.—Grotius rightly expounds this not only of the miraculous gifts of the Spirit, 1 Corinthians 12:4, etc., but also of gifts of the body and estate. These are as well gifts of grace as those. Natural endowments also are included in the expression. The Apostle does not refer to specific official duties and the qualifications necessary to their discharge; he is unwilling to exact too much from and to impose too much on believers. Even so minister to one another as good stewards of the manifold grace of God.—αὐτὸδιακονοῦντες, cf. 1 Peter 1:12, to offer something as a servant. The term comprises the different duties of the Church which are not specifically committed to the pastoral office as such, and which are the outgoings of voluntary activity. As good stewards.—ὡς denotes not only mere resemblance, but, as frequently, the generally known reason [as is becoming, fit in good stewards.—M.]. Christians are not owners, but only stewards of their goods and gifts, 1 Corinthians 4:2; Matthew 25:14; Titus 1:7.—Manifold, because exhibited in various gifts of grace [cf. 1 Corinthians 12:4; Matthew 25:15. Luke 19:13.—M.]. “We are liberal not with our own goods, but with that of another.” Gerhard. 1 Peter 4:11. If any man speak as of the power which God bestoweth.—Peter specifies two kinds of gifts, gifts relating to speaking and gifts relating to doing, gifts of teaching and exhorting, and gifts of outward service.—These gifts they were to use with humility and fidelity. λαλεῖν here denotes every kind of speaking and exhortation in the Lord’s name, Romans 12:6-8; 1 Corinthians 12:8; 1 Corinthians 12:10.—λόγια properly signifies Divine utterances, oracles, but here the revealed word of God, 1 Corinthians 2:7; Acts 7:38; Hebrews 5:12; Romans 3:2. Let him speak with the conviction and reverence, with the earnestness and humility which flow from the consciousness: it is God’s holy word to which, as a mean instrument, I lend my mouth, 1 Corinthians 12:3; 2 Corinthians 2:17; 1 Thessalonians 2:13.—διακονεῖ applies here to the manifold offices belonging to the single or married estate, Acts 6:1-2. [But see Romans 12:8; 1 Corinthians 12:28.—M.] ἰσχύς the act springs from the power of God [as from a fountain.—M.] which He supplies. The term relates to powers of the body as well as to those of the mind. χορηγεῖν=παρέχειν, διδόναι. [The primary sense and origin of the word is Classical, and denotes “to defray the cost of bringing out a chorus”, thence to furnish supply in general.—M.]. “Let each man apply to his neighbour all the good in his power with the utmost humility, knowing that of himself [i. e., without God’s supplying.—M.] he cannot have any thing to apply.” [Wordsworth: This precept of St. Peter deserves the consideration of those who claim to be his successors, and profess great reverence for his authority, and yet derogate from the dignity of the oracles of God, and set up oracles of their own, in place of the Scriptures and against them. See 2 Timothy 4:3. Revelation 11:3-10.—M.]. Bede. That God in all things—to the ages of the ages.—ἴνα, the aim and end of all the Apostle’s exhortations.—ἐνπᾶσι may mean, in all of you or in all your doings; the latter is preferable. “As through Christ all benefits descend upon us from God, so also ought we in humble gratitude to refer all things through Christ to the glory of God.” Gerhard. δοξάζηται, the honour should be ascribed to Him for whatever is done in the Church, He should be praised for it, cf. Hebrews 13:15. Everything is mediated through Christ, through whom we receive all the power we have.—ᾦἐστὶνἡδόξα; ᾦ refers to ὁΘεός as in 1 Peter 5:11, because God has already been named as the subject of adoration, and because Peter elsewhere calls Jesus κύριος=Jehovah, but not absolutely God.—On δόξα see 1 Peter 1:7.—κράτος goes back to ἰσχύς. All power among men is the emanation of His power, cf. 1 Peter 5:11.—εἰςτοὺςαἰῶναςτῶναἰώνων, cf. Philippians 4:20.—ἀμήν, not a note of conclusion, but an expression of assurance of heart. AND ETHICAL1. The doctrine of the consummation of all things on the coming of Christ, which is peculiarly prominent in the writings of Peter, contains the most powerful reasons for our encouragement and consolation. They make no mention of the distinction between the first and still impending coming for the establishment of the kingdom of glory and the judgment of a corrupt Christendom and the coming for the final judgment: that distinction was reserved for special revelations made to St. John. 2. The love covering sins, which is here so emphatically recommended, is widely removed from the laxity, weakness and want of principle with which it is frequently confounded. The latter, says Wiesinger, ignores the sacred earnestness of love and fancies to do some great thing by putting some deceptive boards over graves full of mouldering decay and crying, Peace, peace! Hatred which unsparingly uncovers in its effects is preferable to love which thus covers up. The love here insisted upon has these characteristics, it is not put to anger by insults, it does not discover needlessly the sins of others and does not by revenge or passionate reproaches drag them forth into the light of rebuke. 3. The opinion that the love of our neighbour covers our sins before God conflicts with the fundamental principles of the Gospel; it is not the cause, but only one of the conditions on which we are made partakers of Divine forgiveness, Matthew 6:14. 4. With respect to God, we are stewards of goods committed to our keeping, with respect to our neighbour only we are owners. AND The end of all things, how it should minister to, 1, encouragement, 2, warning, 3, consolation.—Whatsoever thou takest in hand, remember the end, Sir 7:36.—If Peter more than eighteen centuries ago was permitted to say the end of all things was at hand, how much more ought we to be prepared, to watch and pray. We should ever consider the great day of Christ to be near at hand. Believers wait for it as a bridegroom waits for his bride. The end of the way and the nearness of home is sweet and comforting to strangers and pilgrims.—Communion with God, the most precious enjoyment of earth, is only possible to those who are temperate and sober.—He that ministers to sensuality cannot soar in thought to God.—Love should be like fire which spreads its flame afar, and like a cloak which covers much. “That godly father would not shut his door to any poor guest, for I am afraid, said he, lest the Lord Himself might some day come, in the guise of a poor man, to test my liberality: how could I ever justify my having suffered Him sadly to depart from me?” Besser: There is none so poor as to be unable to serve his neighbour with some gift.—God distributes His gifts unequally, Matthew 25:15. Moses has five talents, Aaron two, Jethro only one. Let each use his gifts to the glory of God, and he will stand before God and men. Herberger: The Christian’s motto: Faithful and only faithful!—A Christian’s any and every work, should be a Divine service and conduce to the glory of God. Starke: Men, beware of confidence! be ready that you may be able to stand worthily before the Son of Man, 2 Peter 3:11.—Love has the first place among all virtues and is the first mark pf the disciples of Christ, 1 Corinthians 13:13; John 13:35.—To give unwillingly and regretfully is to sin more than to do good, 2 Corinthians 9:7.—As among flowers the form and beauty of each differ from those of others, so among the children of God is seen the manifold goodness of God.—God has given to one something, but not everything, that we might serve one another, and that none should bury his talent, Galatians 5:13.—Are graces and gifts thine own? Who has granted them to thee? God. To what end? To parade them off? By no means, but to serve Him and thy neighbour with them. Love makes thee thy neighbour’s servant. The more thou hast received, the more thou hast to communicate in counsel and in deed, 1 Corinthians 9:19.—If thou hast nothing wherewith to serve thy neighbour, thou surely canst pray for him. Discharge this service of love with hearty cheerfulness; it is, if not better than, at least as good as pieces of gold, Romans 10:1; Acts 3:6. [But prayer—instead of ministering to the wants of the needy—where the ability is present and the occasion requires it—is sheer hypocrisy.—M.]. The glory of God should be the end and aim of all our works, otherwise they are good for nothing, 1 Corinthians 10:31. Lisco: What does qualify us to receive the gifts of the Holy Ghost?—The conditions of real prayer. Herberger: How should a good Christian, who desires to go to heaven acquit himself, 1, towards God, 2, towards his neighbour, 3, with respect to his own conscience, soul and office? Stier: How Christians ought to prepare for the end of all things, or how we must live here in time in order that we may stand in the last judgment? Kapff: Spiritual ascension, 1, By whom and how it is accomplished, 2, What are its effects on our earthly life? Staudt: Christian mutual readiness to oblige, 1, its ability, 2, its opportunities, 3, the condition necessary for its discharge. [Leighton:1 Peter 4:7. It is reported of one that, hearing the 5th of Genesis read so long lived, and yet the burden still, they died; Enos lived 905 and he died, Seth 912 and he died, Methusaleh 969 and he died, he took so deep the thought of death and eternity, that it changed his whole frame and set him from a voluptuous to a most strict and pious course of life. 1 Peter 4:8. Love is witty in finding out the fairest construction of things doubtful.—Where the thing is so plainly a sin, that this way of covering it can have no place, yet then will love consider what will lessen it most.—All private reproofs and where conscience requires public delation and censure, even these will be sweetened in that compassion that flows from love.—If thou be interested in the offence, even by unfeigned free forgiveness, so far as thy concern goes, let it be as if it had not been. 1 Peter 4:9. Now for supply of our brethren’s necessities, one good help is, the retrenching of our superfluities. Turn the stream into that channel, where it will refresh thy brethren and enrich thyself, and let it not run into the dead sea.—As the disease of the youth of the world, was the abounding of lust, Gen. vi, so of its age, decay of love: and as that heat called for a total deluge of waters, to this coldness for fire, to the kindling an universal fire, that shall make an end of it and the world together. (Aqua propter ardorem libidinis, ignis propter teporem charitatis.) 1 Peter 4:10. Manifold grace.—There is such an admirable beauty in this variety, such a symmetry and contemperature of different, yea of contrary qualities, as speaks His riches, that so divers gifts are from the same Spirit. A kind of embroidering of many colours (see Psalms 139:15) happily mixed, as the word ποικίλλειν signifies; as it is in the frame of the natural body of man as the lesser world, and in the composure of the greater world: thus in the Church of God, the mystical body of Jesus Christ exceeding both the former in excellence and beauty.—Be not discouraged, to have little in the account shall be no prejudice. The approbation runs not, thou hadst much, but on the contrary, thou hast been faithful in little; great faithfulness in the use of small gifts hath great acceptance, and a great and sure reward. 1 Peter 4:11. Ministers must speak faithfully, holily and wisely.—Faith’s great work is to renounce self-power and to bring in the power of God to be ours When I am weak, then am I strong, 2 Corinthians 12:10.—This is the Christian’s aim, to have nothing in himself, nor in anything but in this tenure: all for the glory of my God, my estate, family, abilities, my whole self, all I have and am. And as the love of God grows in the heart, this purpose grows; the higher the flame rises, the purer it is; the eye is daily more upon it; it is oftener in the mind in all actions than before. In common things, the very works of our calling, our very refreshments, to eat and drink and sleep, all are for this end and with a particular aim at it as much as may be; even the thought of it often renewed throughout the day, and at times generally applied to all our ways and employments. It is that elixir that turns thy ordinary works into gold, into sacrifices, by a touch of it.—M.] Footnotes: 1 Peter 4:7. [σωφρονήσατε=be temperate, of a temperate mind; νήψατε=be sober.—M.] 1 Peter 4:7. [εἰςτὰςπροσευχάς; (τάς is omitted in A. B. and by Lachmann;) also in Cod. Sin.—M.] 1 Peter 4:8. [Translate: “Above all things having love intense towards one another;” on ἐκτενῆ see 1 Peter 1:22.—M.] 1 Peter 4:8. [καλύπτει, A. B. K. Lachmann and Tischendorf, also Alford: καλύψει L. Receptus, is the more difficult reading.—ἀγάπη=love.—M.] 1 Peter 4:9. [φιλόξενοι=hospitable.—M.] 1 Peter 4:9. [ἄνευγογγυσμοῦ, A. B., Cod. Sinait., Lachm., Tisch., Alford. γογγυσμῶν, Rec. K. L. Translate: “without murmuring,” so German.—M.] 1 Peter 4:10. [Translate: “Each man, as he has received a gift of grace.”—M.] 1 Peter 4:11. [ὡςἐξἰσχύοςἦςχορηγεῖὁΘεός=“as out of the power which God bestoweth,” so German, Van Ess, Allioli and others.—M.] 1 Peter 4:11. [ἐστιν=is, not be.—M.] 1 Peter 4:11. Translate: “To whom is the glory and the power (or might) to the ages of the ages. Amen.”—M.] 1 Peter 4:12-19 Analysis:—Further exhortation to readiness of suffering and becoming conduct in suffering. They are to consider suffering as inseparable from following Christ, as necessary to their trial, and instrumental toward their future glory, as rendering them partakers of the power of the Spirit, and as delivering them from the last judgment. But they should never lose sight of maintaining their difference from unbelievers 12    Beloved,think it not strange concerningthe fiery trial which is to try you,as 13though some strange thinghappened unto you: But rejoice,inasmuch as ye are partakers of Christ’s sufferings;that when his glory shall be revealed, ye may be glad alsowith exceeding joy.14If ye be reproached forthe name of Christ, happy are ye;for the Spirit of glory and of God resteth upon you:on their part he is evil spoken of, but on your part he is glorified.15But let none of you suffer as a murderer, 16or as a thief, or as an evil doer, or as abusybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.17For the time is come that judgment must begin at the house of God:and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18And if the righteousscarcely be saved, where shall the ungodly and 19the sinner appear? Wherefore,let them that suffer according to the will of God commit the keeping of their souls to him in well doing,as unto a faithful Creator. AND The exhortations to readiness of suffering are repeated, but urged on different grounds. 1 Peter 4:12. Beloved.—This address, as in 1 Peter 2:11, denotes the Apostle’s heart-felt sympathy with them in the sufferings concerning which he is consoling them. Be not astonished at.—”If the heathen think the behaviour of Christians strange, Christians need not be surprised if unbelievers persecute them on that account,” 1 Peter 1:7, Steiger.—τῇἐνὑμῖνπυρώσει. πύρωσις=burning, ignition, kindling, fire while burning, from πυροῦμαι, 2 Peter 3:12; Revelation 18:9; Proverbs 27:21; LXX. Zechariah 13:9. It is a simile of great tribulations, which burn like fire, but conduce to proof.—[Cf. also Psalms 66:10 in LXX. Oecumenius says, πύρωσιντὰςθλίψειςεἰπών, ἐνέφῃνενὡςδιὰδοκιμασίαναὐτοῖςαὖται.—M.] ’ενὑμῖν, may mean “which you feel within yourselves,” better, “which is among you.”—”As the potter or the goldsmith adjusts the furnace to the earthen vessel or to the gold, so that it be neither too hot nor too cold, so God adjusts temptation (trial) to the strength of man and to the grace which He grants him, and suffers him not to be tempted beyond his ability to bear.” Ephrem.—πρὸςπειρασμόν, cf. 1 Peter 1:7; James 1:2. Not unto perdition, but unto salvation. Even this moderates the pain of the heat.—ὡςξένου.—Perhaps you consider the suffering accidental, interfering with God’s purpose concerning you, and putting you back in your Christianity, but know that it has been decreed from all eternity, it has been repeatedly foretold in the Scriptures, it has been the common experience of all believers from the beginning, and it is absolutely necessary for the mortification of the old man. That cannot be displeasing which is dealt by the hand of a friend.” Gerhard. 1 Peter 4:13. In as far as ye are partakers with the sufferings of Christ.—καθὸκοινῶνειτε.—It is a great consolation that the believer is permitted to consider his sufferings as a partaking with the sufferings of Christ; but it is a greater consolation that he is permitted to infer his communion with the glory of Christ from his communion with His sufferings. καθὸ denotes, at once the reason and the measure of the sufferings. The sufferings of Christ, as in 1 Peter 1:11; cf. 1 Peter 2:21; 1 Peter 3:18, not such as affect Him in His members, but such as He Himself endured in the days of His incarnation. Christians partake with them, if, for the sake of truth and righteousness, their experience of the world’s sin is similar to that of Christ. They are in Christ, and the hatred shown to them is really shown to Him, cf. Romans 8:17; Romans 8:29; 2 Timothy 2:11. That ye may also at the revelation of His glory rejoice, exulting.—ἵνακαί, otherwise the day of the revelation of Christ would be to you a day of terror.—καί, as you now rejoice already in hope.—τῆςδόξης, in contrast with the darkness of suffering, 1 Peter 1:5; 1 Peter 1:7; 1 Peter 1:11.—χαρῆτεἀγαλλιώμενοι, cf. 1 Peter 1:8. “The joy of the saints will be inward and outward, bodily and spiritual.” Huss. The connection is, as given by Weiss: Only he who suffers with Christ and for His cause, is a true disciple of Christ. Such an one may cherish the expectation of the heavenly reward of partaking with His glory, even as Christ has promised again and again, Matthew 10:38-39; Matthew 16:24-25; Luke 9:23-24; Luke 14:27; John 12:26; John 14:3; John 17:24; Matthew 5:12; Luke 6:22-23. The real life-communion with Christ, as we find it described in the writings of Paul, is not affirmed here. 1 Peter 4:14. If ye are reproached in (German, for) the name of Christ.—ἐνὀνόματι. ὄνομα, often like ωֵ ?ν =revealed being (revelation of the being, i. e., nature and existence). John 17:6; John 17:26; John 1:12; Acts 3:16; Acts 4:12; Hebrews 2:12, also=order, command. Here in its proper sense =the name and whatever it involves. Mark 9:41 contains the best key to the exposition. The passage reads: “For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.” As the benefactions of others may be the result of their belonging to Christ, so it may be with their hatred. They reproach you because you confess, call upon and bear the name of Christ, which they hate. cf. 1 Peter 4:16. ὡςχριστιανός, and Matthew 5:11; Luke 6:22. Christ is to the world a hateful name; if one preaches it, he must suffer. The reproaches cast at their persons and conversation probably proceeded from unbelieving Jews, who blasphemed the name of Christ, James 2:7. Blessed are ye—resteth upon you.—μακάριοι, cf. 1 Peter 3:14. Their state of bliss is inferred from the glory already existing, although invisible to ordinary eyes. τὸτῆςδόξης—Spirit of glory denotes the Holy Spirit, because, as Calov explains it, He brings glory and seals it in suffering. This Spirit being given to you with the communion of Christ, you are even now, by faith and hope, partakers of future glory, you anticipate it in the Spirit, and therefore you are blessed, cf. 1 Peter 1:8. Hence Paul, in the further development of this thought, called the Spirit the earnest of the inheritance, Ephesians 1:14.—καὶτὸτοῦΘεοῦ, this second predicate is added by way of explanation. It is not the spirit of Elijah, or of an angel, but the Spirit of God. “This is to the Apostle so great and so blessed a thing, that though the world is against them, God is for them, as their shield and exceeding great reward.” Wiesinger. ἐφ’ ὑμᾶςἀναπαύεται.—The reference appears to be to Isaiah 11:2; cf. 2 Kings 2:15. Luke 10:6. ἐπί, with the Accus., denotes the descent of the Spirit on them.—ἀναπαύεσθαι, according to Olshausen, contains the idea of an abiding that cannot be overthrown, even by doubts and temptations. It is cognizable to those whose spiritual vision has been rendered acute, and is evinced chiefly in a meek spirit of suffering. [Wordsworth:—”The glory and happiness of suffering for God in the fire of persecution might also well occur to his mind at Babylon, where he is writing, and where he would be cheered by a remembrance of the three faithful children walking unhurt in the fiery furnace with the Son of God. (Daniel 3:1-25.)”—M.] On their part—glorified.—[See note 14 in Appar. Critic.—M.] With and among them, the children of the world, as is their nature and wont, He is evil spoken of; they traduce the spirit of suffering as a degrading and slavish spirit, and humility as cowardice. These invectives fall back on the Spirit Himself.—Others connect βγασφημεῖται with ὄνομαχριστοῦ, which is rather a forced construction. Among you it is glorified by the consolations, the quietness and peace which it brings to you; thus it evinces its Divine power, and excites your praise and gratitude. The passage gives a good sense, and it would be a pity if it were spurious [as the authorities declare it to be.—M.] 1 Peter 4:15. For let none of you—pryer into other men’s matters.—Here the Apostle takes up the preceding blessedness (μακάριοι, 1 Peter 4:14), and in the form of exhortation emphatically declares that the value of such patient suffering depends on the condition that those who endure it must be innocent sufferers, 1 Peter 2:20; 1 Peter 3:17. This is expressed first negatively, then positively. Here is an evident allusion to Matthew 5:11, “if they say all manner of evil against you falsely (lying).”—ὡςφονεύς.—The reference is not to real accusations which had been brought against them, but to the possibility that such offences might occur among them, as Paul warns the Ephesians against stealing, Ephesians 4:28.—κακοποιός, cf. 1 Peter 2:12; 1 Peter 2:14; 1 Peter 3:16-17, in a general, moral sense, not as denoting political offences, as if this had been the official description of Christians, according to Suetonius, Vita Neronis, c. 16, which cannot be proved. See Weiss, p. 367.—ἀλλοτριοεπίσκοπος, a term unknown to the Greeks. It denotes one arrogating to himself the oversight of matters with which he has no concern. Such indiscreet zeal is not uncommon, as Hottinger remarks, among new religious communities. This may have been a frequent temptation to the primitive Christians, owing to their consciousness of more enlightened views. It is more than περιεργάζεσθαι, 2 Thessalonians 3:11. Cyprian: alienas euros agens, cf. 1 Timothy 5:13; 1 Thessalonians 4:11; Luke 12:14. [ὁεπισκεπτόμενοςτὰἀλλότρια. Hanc explicationem probat 1, ipsa vocis compositio 2, veterum expositio, Tert. Cypr. Aug. 3, temporis et loci circumstantia. Procul dubio quidam Christiani, ex incogitantia, temeritate et levitate, in actiones infidelium utpote vicinorum suorum curiosius inquirebant, eas propria arbitrio redarguebant ac judices eorum esse volebant, quod non pertinebat ad eorum vocationem. Gerhard.—M.] 1 Peter 4:16. But if (he suffer) as a Christian.—The name Christian appears at that time to have been adopted by believers, Acts 11:26; Acts 26:28. In the opinion of their enemies, the name was infamous, and so we must understand it here, cf. 1 Peter 4:14. With the Jews it was tantamount to sectary, renegade and rebel; with the heathen it was equal to atheist. Let him not be ashamed.—Cf. Romans 1:16 : 2 Timothy 1:8; 2 Timothy 1:12. Such sufferings conduce not to shame, but to honour; “they are precious jewels in the sight of God.” Calov. Acts 5:41. But let him glorify God in this part.—“On account of the antithesis, Peter might have said: Let him rather glory; but he teaches that the glory must be ascribed to God.” Bengel. Let him glorify God by patience, by good courage, confessing the faith, and by joyful praises and thanksgiving.—ἐνῷμέρειτούτῳ.—(Lachmann and Tischendorf read ὀνόματι at because of the name of Christ. Others render, less aptly; matter, case). [See Appar. Crit., 1 Peter 4:16, note 17. M.]—Steiger:—”In this lot which falls to him.” It is difficult to prove this use of μέρος. It is rather to be taken as 1 Peter 3:16. ἐνᾦκαταλαλῶσιν, they were to glorify God in the very thing for which they were slandered, viz.: their faith in Christ. 1 Peter 4:17 introduces a new ground why Christians should gladly suffer for Christ’s sake. Possessed of such a mind (the mind of suffering gladly for Christ’s sake), they will be delivered from the near and inevitable judgment of God which is about to burst on unbelievers, but begins at the Church of God in the persecutions that are coming on her. The former will feel the whole weight of the judgment, the latter its first beginnings only, whereby they are saved. It is time.—As it is the inflexible purpose of God that we must through much tribulation enter the kingdom of God, and as it is a well-known law of the Divine kingdom that judgment must begin at the city and house of God, Jeremiah 25:29; Jeremiah 10:13; Jeremiah 14:18-19; Jeremiah 49:12; Amos 3:14; Ezekiel 9:6; Ezekiel 21:4; Hebrews 12:6, as manifested in the troubles of Israel in Egypt and in the wilderness, so now is the season of the judgment, for the end of all things is at hand, 1 Peter 4:7. The judgment.—To believers it is a paternal chastisement, contemplating their deliverance from unknown and unrepented sins, in order that they may not be condemned with the world 1 Corinthians 11:28; 1 Corinthians 11:31; it is to them a judgment of mercy, but to unbelievers a judgment of wrath, revealing the punitive justice of God. The one leads to salvation, the other to perdition, cf. Luke 23:30; Matthew 25:41; Revelation 6:15-17; Revelation 9:11-15; Romans 2:5; 2 Thessalonians 1:6. At the house of God.—Cf. 1 Peter 2:5; 1 Timothy 3:15. The Church of the Lord. Steiger has several quotations from the Rabbis stating that the judgment will begin with the righteous. What will be the end of them?—What will be their final state? “If the sons are chastised, what have the most malicious slaves to expect? How will it fare with the unrighteous before Thee, if Thou dost not even spare Thy believing children, in order to exercise and instruct them?” Augustine.—Cf. Luke 23:31; Jeremiah 49:12; Psalms 1:6.—τῶνἀπειθούντων.—Cf. 1 Peter 2:8; 1 Peter 3:20; John 16:8-9. [Bengel:—“Judicium, initio tolerabilius, sensim ingravescit. Pii sua parte perfuncti cum immunitate spectant miserias impiorum: impii dum pios affligunt, suam mensuram implent et discunt quζua ipsorum portio futura sit: sed id melius sciunt pii, quare patientes sunt.”—M.]. 1 Peter 4:18. If the righteous hardly is saved.—The thought of 1 Peter 4:17 is verified and strengthened by the verbatim quotation of Pro 11:31 in the LXX. The Apostle may also have remembered the accounts which Christ Himself gave of the great perils of the last temptations, Matthew 24:12-13; Matthew 24:22; Matthew 24:24.—μόλις, with difficulty, with hard pains and not without suffering.—ποῦφανεῖται, Psalms 1:4-5, describes the ungodly as chaff which the wind scattereth away.—Δίκαιος=πιστεύων, one who as a believer leads a life well-pleasing and acceptable to God, is justified and follows after righteousness. The opposite, ἀπειθῶν and ἁσεβής=σώζεται sc., unto life eternal. The opposite, to be lost, to fall hopelessly into perdition. 1 Peter 4:19. Wherefore—well-doings.—General conclusion from the entire exhortation. If suffering according to the purpose of God is so necessary, if it contemplates such glorious ends, we ought patiently to submit to this Divine necessity (German:—gφttlichem Muss), 1 Peter 1:6; 1 Peter 5:9, commit our soul to Him, on whom we have a firm and sacred hold, and never lose sight of the equal necessity that we continue in well-doing.—καὶοἱπάσχοντες—Some take it as in 1 Peter 3:14; others join it with ὤστε, although it is never used to strengthen ὤστε. Better follow Wiesinger: “The end and aim of every thing should be the glory of God, 1 Peter 4:11, hence also suffering.” Those also who do not suffer are to commit their souls to the faithful Creator. According to the will of God.—1 Peter 3:17; 1 Peter 4:17. This contains a consolation and a reason for the following exhortation.—ὡςπιστῷκτιστῇ.—He has not only created our souls originally, but also created them anew in Christ. Inasmuch as He is faithful, it is His blessed will to finish the good work He has begun, and to make good all His promises. As our Creator, He has the first claim upon us, Acts 4:24. [Oecumenius:—ἀσφαλὴςκαὶἀψευδὴςκατὰτὰςἐπαγγελίαςαὐτοῦ.—M.]—παρατιθέσθωσαν.—As Christ’s dying words were: “Father, into thy hands I commit my spirit,” Luke 23:46; cf. 1 Peter 1:9.—He is the most trusty Guardian of our souls, Psalms 31:6; Ecclesiastes 12:7, and our bodies also are in the hands of God. Without His will, not a hair of His children can be hurt. “As the most faithful, He will preserve them, as the most mighty He can do it.” Gerhard.—ἐνἀγαθοποιΐαις.—In well-doings. The apposition goes back to 1 Peter 4:15 and 1 Peter 4:16. Trust in God and well-doing must be in-dissolubly united. “Only inasmuch as faith restores the primal spiritual relation of Creator and creature, man is warranted to rejoice over this faithfulness of the Creator.” Steiger. Cf. Matthew 10:28; 1 Corinthians 10:13; 2 Peter 2:9; Psalms 138:8; Psalms 103:14. AND ETHICAL1. There is no reward attached to suffering as such; it is only the patience and constancy with which, for Christ’s sake, suffering is borne, to which reward is mercifully promised. 2. The Holy Ghost who rests upon saints, protects them, shines forth from them, is called the Spirit of Glory because, says Roos, He is holy, and causes His holiness to radiate, and because He is worthy of being glorified by men and all other creatures. 3. “The fire of trial belongs to Christianity, it is the rule, not the exception.” Richter. 4. Why does judgment begin at the house of God? 1. There is one law for the Church as a whole, and for the individual members of it. Whom the Lord loveth He chasteneth, Hebrews 12:6. A father, if he is earnestly opposed to evil, chastises first his children, afterward his household. He is first severe to the former, afterward also to the latter. Since cleansing from sin is the end contemplated, enlightened believers recognize a merciful provision in being judged now that they may be saved hereafter. Hence it is one of the prerogatives of the house of God that it is destined to pass through the judgment of grace in time, in order that it may be saved from the future judgment of wrath. 2. Because thereby the accuser of our souls and censurer of God’s ways, and his followers, are silenced and deprived of all objections against the justice of God. 5. 1 Peter 4:17 is not in conflict with John 3:18. “He that believeth on him is not condemned: but he that believeth not is condemned already;” all that is necessary is to distinguish the judgment of grace from the judgment of wrath, and temporal punishment from eternal. 6. The words, “It is time that judgment should begin”—supply a hint concerning the date of this Epistle. The destruction of Jerusalem could not have taken place when the author wrote this passage. AND The cross, the fire-proof of faith.—Why ought we not to be astonished at the heat of tribulation? a. It comes from God. b. It is designed to put us to the test. c. It is meet that the flesh should suffer and that sinners should have trouble, d. The way of Christ goes through sufferings to glory, e. Suffering with Christ is a token of the state of grace and an earnest of future glory. f. Sufferings are no disgrace but an honour, g. They are attended by a sense of blessedness in the foretaste of expected glory, h. The patience which we exhibit saves us from the judgment of wrath, which overtakes the ungodly, i. Not even the smallest injury can befall believers without the will of God, and all things must conduce to their salvation.—What is suffering with Christ? a. Not to do any wrong that renders us liable to just punishment, b. To suffer innocently for righteousness’ sake. c. To suffer for Christ’s sake, and in communion with Him. Zeller: “Like as our secular princes distinguish faithful and constant servants and victorious generals with the badge of some order, so the Lord of lords distinguishes His faithful servants and victors with crosses of suffering in order to prepare them a joy, as with a cross of honour and a token and assured expectation of the great honour that, as those, who with Christ continue patient in suffering, they shall be blessed hereafter with joy and gladness when at His second and even at His third coming, He shall reveal the glory of His power, and raise them to participation in the glory of His kingdom.” Besser: As our Lord at His first coming began with the purifying of the Temple, so it is the token of the commencement of His second coming that He refines His house as with a refiner’s fire. Malachi 3:2. Starke: Little pain, great refreshing. Both with Christ, how glorious! What is taken from thee, for which thou dost not receive a million-fold reward? What boots then, thy complaining and weeping? Let us look upon the future and sweeten therewith the present. Marks [German ‘Moles’ Maalzeichen.—M.] of Christ are tokens of honour. Disgrace before the world is exaltation before God and His angels.—Peter had made experience both of being astonished at the heat of tribulation, Matthew 16:22, and of rejoicing in suffering with Christ, Acts 5:41.—Partners in the fight, partners in the coronation. As surely as thou art suffering for Christ’s sake, so surely thou wilt be eternally clothed with joy and glory.—Art thou faint-hearted and timid in the state of temptation, observe where thou art suffering for Christ’s sake, and rejoice, for this is to thee an infallible token that thou art the Lord’s, John 15:19. Thou sayest: I have to suffer much; examine thyself, if it is not thine own fault; if it is, do not complain, but repent and amend. Lamentations 3:39.—If a Christian, who is neither in the magistracy nor the ministry, is unable to do anything towards the improvement of much that is disorderly, it is enough for him to sigh, to desire and to commit it to God, Ezekiel 9:4.—They call thee, and thou art a Christian; then remember thy Head from whom thou hast thy name, thy anointing which thou hast received from Him, 1 John 2:27, and thy duty, to follow Him, Matthew 10:38.—The wrath of God is no jest. Fear, whosoever thou art, for sin which cannot stand before the judgment seat, cleaves to thee, Job 34:11.—Many sorrows shall be to the wicked, Psalms 32:10, while the godly simply hold and taste the cup of God, the ungodly have to drink the very dregs, Psalms 75:9.—Unbelief is the greatest sin and the real cause of the temporal and eternal judgments of God, Mark 16:16.—Let none envy the prosperity of the wicked: alas! it will fare ill with them in eternity, unless they repent, Psalms 73:12.—A true Christian ought neither to cause his own sufferings, nor wish for them, but commit everything to the will of God, 1 Samuel 3:18.—Whoso committeth his soul to God must be in a state of grace and holiness, otherwise all his committing is lost and in vain. Job 16:17.—The soul, if we die a happy death, will surely go to God, who will preserve it as an immortal spirit, and the more so because it has been saved by Christ and sanctified by the Holy Spirit, John 5:24. Roos: God decrees punishment on the righteous on account of their probable indolence, on account of their abuse of His grace and means of grace, or also on account of other disorders and failures, which, unless they are checked, might lead us to positive falling away from grace.—The word of God announces loving severity and wholesome strictness; God is very exact with His family. Lisco: Blessed are innocent sufferers.—The hidden glory of the sharers of Christ reign. The different import of sufferings, a, in the house of God; b, in sinners. Stier: How Christians ought to submit to suffering. Kapff: The school of the cross, the school of heaven; 1, There is no way to heaven without the cross; 2, Heaven is opened in the cross; 3, The crown of the cross is in heaven. [Leighton: 1 Peter 4:12. In these fires, as faith is tried, the word on which faith relies is tried, and is found all gold, most precious, no refuse in it. The truth and sweetness of the promises are much confirmed in the Christian’s heart upon his experiment of them in his sufferings; his God is found to be as good as His word, being with him when he goes through the fire, Isaiah 43:2, preserving him that he loses nothing except dross, which is a gainful loss, leaving only his corruption behind him. 1 Peter 4:13. I remember what that pious duke is said to have declared at Jerusalem, when they offered to crown him king there, “Nolo auream, ubi Christus spineam.” 1 Peter 4:14. Here what the Apostle had said, concerning suffering in general, he specifies in the particular case of suffering reproaches; but this expression seems not to come up to the height of that which he has used before; he spoke of fiery trial, but this of reproach seems rather fit to be called an airy trial, the blast of vanquishing words. Yet upon trial it will be found to be (as it is here accounted) a very sharp, a fiery trial, cf. James 3:6.—M.] [Macknight: 1 Peter 4:12. The metaphor is old but noble: it represents the Christians at Pontus as having fire cast upon them, for trying of their faith, as gold is tried by fire, 1 Peter 1:7, to which the Apostle alludes.—M.] [1 Peter 4:17. In Bava Kama, fol. 60, 1. the following passage occurs: “God never punishes the world but because of the wicked, but He always begins with the righteous first. The destroyer makes no difference between the just and the unjust: only he begins first with the righteous.”—M.] Footnotes: 1 Peter 4:12. [μὴξενίζεσθε, Pass., see 1 Peter 4:4, “be not astonished at.” On the construction of this Verb with the Dative, see Winer, p. 222.—M.] 1 Peter 4:12. [πύρωσις, literally, burning, figuratively, trial by fire; the rendering of E. V. must be regarded as very felicitous, πρὸςπειρασμὸνὑμῖνγινομἐνῃ ?=which is taking place among you (or as Alford renders, “in your case”) for a trial to you.—M.] 1 Peter 4:12. [ὡς=as if.—M.] 1 Peter 4:12. [ξένουσυμβαίνοντοςὑμῖν=“some strange thing were happening to you.—M.] 1 Peter 4:13. [καθὸ is supported by A. B. K. L., Rec. and many others; καθὼς, a less authentic reading; translate “in as far as,” (Alford) or “in the degree to which” (German); cf. Romans 8:26; 2 Corinthians 8:12.—M.] 1 Peter 4:13. [κοινωνεῖτετοῖςκ. τ. λ.=“ye are partakers with the sufferings of Christ.”—M.] 1 Peter 4:13. [Translate, “In order that ye may also at (=in) the revelation of his glory rejoice.”—M.] 1 Peter 4:13. [ἀγαλλιώμενοι=exulting, Participle.—M.] 1 Peter 4:14. [“If ye are reproached,” εἰ with Indicative.—M.] 1 Peter 4:14. [ἐνὀνόματι=in the name of Christ, cf. Matthew 5:11; 1 Peter 3:14.—M.] 1 Peter 4:14. [μακάριοι=blessed are ye.—M.] 1 Peter 4:14. [ὅτι=because, it gives the reason why they are blessed.—M.] 1 Peter 4:14. [On the Article with attributives, see Winer, p. 144. Translate: “the Spirit of glory, and that of God”—“the Spirit of Glory, who is none else than God’s Spirit Himself.” For classical illustrations, see Winer.—M.] [A. (Griesbach, Scholz and Lachmann insert after δόξης, καὶδυνάμεως); so Sinait.; but (Tischendorf rejects the addition).—M.] 1 Peter 4:14. [κατὰμὲναὐτοὺςβλασφημεῖται, κατὰδὲὑμᾶςδοξάζεται. This clause stands in Recept., K. L. and others,] but is wanting in A. B., Sinaitic. and many MSS. Lachmann and Tischendorf, also Alford reject it. [It is in all probability a gloss.—M.] 1 Peter 4:15. [γὰρ=for.—M.] 1 Peter 4:15. [αλλοτριοεπίσκοπος, a ἅπαξλεγόμενον, denoting “overseeing other people’s affairs, prying into them.” Alford: “Pryer into other men’s matters.” De Wette: “an impertinent;” but see note below.—M.] 1 Peter 4:16. [ἐντῷὀνόματιτουτῷ. Rec. reads μέρει instead of ὀνόματι, with K. L.; but the former reading has more weighty authorities, and is sustained by Lachmann, Tischendorf and Alford. Translate: “in this name,” i. e., the name of χριστιανός.—M.] 1 Peter 4:17. [ὅτιὁκαιρὸς=because it is the season, Alford; (because) it is time, German.—M.] 1 Peter 4:17. [Translate: “of the judgment beginning at the house of God, but if (it begin) first at us, what (will be) the end of them that are disobedient to the Gospel of God?”—M.] 1 Peter 4:18. [μόλις=with difficulty, hardly (German).—M.] 1 Peter 4:18. [σώζεται=is saved. Translate, to bring out the force of the Greek: “the ungodly and the sinner where shall he appear?” Alford.—M.] 1 Peter 4:19. [ὥστεκαὶκ. τ. λ.=wherefore let also them who suffer, etc.—M.] 1 Peter 4:19. Tischendorf reads ἀγαθοποιΐᾳ, a more authentic reading than ἀγαθοποιΐαις. 1 Peter 4:19. ὡς is omitted in A. B., Sinait., and by Lachmann [and Alford; it is inserted in Rec., with K. L. and others.—M.] 1 Peter 5:1-4 Analysis: Elders are exhorted in sufferings also to tend the flock of Christ aright and to be patterns to them 1    The elderswhich are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3Neither as being lords over God’s heritage, but being ensamples to the flock. 4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. AND The final exhortation bears on the outward differences of position in the Church. 1 Peter 5:1. Elders among you.—ζְ ?χֵ ?πִ ?ιν. The word occurs for the first time in Exodus 3:16; Exodus 3:18. They were in Israel the heads of the twelve tribes, the chiefs or princes of the tribe, cf. Numb. ii. In the place of this primitive arrangement, at the instance of Jethro, representative elders were chosen, Exodus 18:13, “able men, such as fear God, men of truth, hating covetousness;” and from their number a select committee (as we should say) of seventy elders was taken, Exodus 24:9; Numbers 11:16. Elders are also mentioned in connection with particular communities, Rth 4:2; 1 Samuel 11:3; Joshua 20:4. Christianity received these institutions as they existed; they were retained in Jewish-Christian Churches, and introduced into Gentile-Christian Churches. We find them at Antioch, Acts 11:30, in the Church at Jerusalem, Acts 15:2; Acts 15:4; Acts 21:18; James 5:14, and thus in our passage. They were not always (yet doubtless often) those oldest in years, but rather the most experienced and matured among the converted members of the Church. They are also called bishops=overseers, Acts 20:17; Acts 20:28; Titus 1:5; Titus 1:7; Philippians 1:1; 1 Timothy 3:1; 1 Timothy 3:8. They were chosen by the Apostles, with the concurrence of the Churches, Acts 14:23; Titus 1:5; their functions were to oversee, to administer order and direct discipline, to watch over pure doctrine and even to teach, although the last was not their exclusive function, 1 Corinthians 12:28; Ephesians 4:11; Romans 12:7. After the Apostolic age, the office of bishop and elder were gradually separated. During the life-time of the Apostles, the supreme direction of the Churches was wielded by them, but they put themselves on a level with the elders, hence Peter calls himself συμπρεσβύτερος, and John describes himself as πρεσβύτερος, 2 John 1:1; 3 John 1:1. “So,” says Grotius, “the Roman generals were wont to call their soldiers, comrades, commilitones.” But the sense is different. The antithesis in 1 Peter 5:5 shows that πρεσβυτέρους refers also to age.—τοὺςἐνὑμν.—τοὺς, as Steiger supposes, has no particular significance as rendering ἐνὑμῖν more emphatic. I——exhort.—Gerhard says that Peter advances three grounds taken from his own person, on which he bases his exhortation. First, he calls himself a fellow-elder, as a brother in office rightly exhorts his brethren; he calls himself a witness of the sufferings of Christ, not only because he has preached the death and cross of Christ, but also because he had borne witness to Christ in very deed, in having endured various sufferings for Christ’s sake. But it is necessary to add the remark of Grotius, that “Peter had seen Him bound, and probably had been a distant spectator of the crucifixion.” The second ground is his Apostolical vocation, sealed by sufferings, cf. 1 Corinthians 1:23; Colossians 1:24-25; Galatians 6:17. The καί evidently indicates that μάρτυς denotes also his actual testimony, cf. Hebrews 12:1; Acts 22:20; Revelation 2:13. He is also partaker of the future glory, because he was himself partaker of the sufferings of Christ. The readers of this Epistle were to look forward to the future glory with the same assurance in which he was expecting it. This is the third ground of his exhortation. [But compare John 13:36, to which the Apostle not improbably alludes.—M.]. Gerhard:—”The heavenly glory, the reward of fidelity, will be common to you and me, if you also will manifest due zeal in the discharge of your duty.” μελλούσηςδόξης, cf. 1 Peter 1:5; 1 Peter 1:7; 1 Peter 4:13-14. 1 Peter 5:2. Tend the flock.—ποιμαίνω, as distinguished from ἐπισκοπέω, denotes: Lead it to the wholesome pasture of the Divine word, guard it from the poisonous weeds of false doctrine, and go before it by your own example in well-doing, 1 Peter 4:19; cf. John 21:17; Jeremiah 3:15; Jeremiah 23:1-4; Ezekiel 34:2; John 10:12; Acts 20:28; Psalms 23:1. Bernard:—”Tend (pasture) it with thy mind, with thy mouth, with thy work, tend it with prayer, with exhortation, and the exhibition of thy example.” Let the Chief Shepherd be your pattern, John 10:11. The flock of God which is among you.—Know that it belongs not to you, but to God, to whom you will have to render account.—τὸἐνὑμῖν, not, as Erasmus: “as far as in you lieth” [quantum in vobis est], but: the flock which is among you, with you, in your immediate region [in your parish, as we would say,—M.], the section of the one Church which is committed to your charge, cf. 1 Peter 1:18-21; Acts 20:28; John 10:15; 1 Peter 2:25; Luke 12:32. Do not imagine that the flock is yours, you are only servants. Of like import are the words of Jesus to Peter, John 21:15-16. [Gerhard says: “qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis.”—M.]. Overseeing it—but zealously.—ἐπισκοποῦντες (Lachmann and Tischendorf, sustained by many authorities, retain this word) defines ποιμάνατε, and denotes, looking after, overseeing, watching with great care something for some one, Hebrews 12:15; Acts 20:28; 1 Timothy 4:16; Titus 1:9; Hebrews 13:17. Take heed that no wolves come to devour the sheep, avert, in general, all dangers from them, and watch with great care over every thing that belongs to their welfare.—How must the flock be tended (pastured)? Peter cautions them against three sins of the pastoral office, and exhorts them to the practice of the opposite virtues.—μὴἀναγκαστῶς refers not to the flock, but to the shepherds, and respects at once the acceptance and the conduct of their office. In those days, persuasion, bordering on constraint, was probably necessary in order to induce one to accept or continue in the office of a presbyter. Gregory the Great confesses that he would never compel any one to accept the Episcopate. Steiger expounds: not only because it belongs to our office, but of free will, as God demands it. (Lachmann adds κατὰΘεόν). “Those pastors are not without censure who, could they do as they would like to do, would rather be any thing than pastors.” Bengel. [Coacte pascit gregem Dei, qui propter rerum temporalium penuriam non habet unde vivat, idcirco prζdicat Evangelium ut de Evangelio vivere possit. Bede. “Dum agimus ac necessitatis prζscriptum, lente et frigide in opere progredimur.” Calvin.—M.]. Willingly.—Cf. 1 Corinthians 9:17; Ps. 54:8; Exodus 36:2. This willing spirit flows from the love we cherish for the Chief Shepherd and the flock, John 10:12; John 21:15-17. Nor yet for the sake of sordid gain.—Some turned religion into a trade, 1 Timothy 6:5; the Apostle cautions against that sin. Cf. Titus 1:7; 1 Timothy 3:8; 2 Peter 2:13; Isaiah 56:11; Jeremiah 6:13; Jeremiah 8:10; Micah 3:11; Micah 3:5; Ezekiel 13:19. “Where the love of gain reigns, the shepherds are apt to become hirelings, yea, even wolves.”—”Those who pamper their body—seek the milk and wool of the sheep.” Luther.—προθύμως denotes inward delight and zeal in the salvation and guidance of souls, in opposition to selfish motives. [Bede illustrates the word by the children of Israel, among whom even the workmen gave their services eagerly and gratuitously in the building of the tabernacle.—M.]. 1 Peter 5:3. Nor yet as lording it over (the cure committed to them).—[So the German.—M.].—κατακυριεύειν, Matthew 20:25; Mark 10:42; Acts 20:29; cf. James 2:6; Romans 15:16. It denotes more than κυριεύειν, Luke 22:25; 2 Corinthians 1:24, for κατά carries the idea of hostility and pride.—τῶνκλήρων; κλῆρος=lot, portion of inheritance, heritage, Acts 26:18; Colossians 1:12; cf. Deuteronomy 4:20; Deuteronomy 9:29. So the people of Israel are called the heritage of God. In the New Testament the word was applied to those portions of the Christian Church which were assigned to individual elders as their lot. So Gerhard, Calov and others. It is altogether erroneous to expound κλῆρος as denoting the clergy in its orders, for it answers to ποιμνίου, cf. Acts 17:4; 1 Corinthians 7:35; 2 Corinthians 2:10. [1. κλῆρος, in the sense of portion, is the meaning attached to this word, besides the Commentators already cited, by Erasmus (“gregem qui cuique forte contigit gubernandus”), Estius (“gregis Dominici portiones, quζ singulis episcopis pascendζ et regendζ uelut sortito, obtigerunt”), Bengel, Wolf, Steiger, de Wette, Huther, Wiesinger, Alford; 2. κλῆρος, in the sense of heritage of God, is the meaning given by Cyril (on Isaiah 3:2), Calvin (“quum universum ecclesiζ orpus hζreditas sit domini, todidem sunt veluti prζdia, quorum culturam singulis presbyteris assignat.”), Beza, E. V., Grotius, Benson, al. The objections to this view are, according to Alford, that κλῆροι could not be taken for portions of Θεοῦ, and that Θεοῦ could in this case hardly be wanting; 3. κλῆρος, in the sense of the clergy, is the anachronistical meaning attached to the word chiefly by Roman Catholic Commentators; so even Oecumenius, Jerome, ΰ Lapide (“jubet ergo S. Petrus Episcopis et Pastoribus, ne inferioribus clericis impericse dominari velint”), Fenardentius, al.; 4. Bodwell arbitrarily explains the word of Church-goods, and is refuted by Wolf, Curζ h. l.—The correctness of the meaning of the text, namely, the first as given above, is evident from τοῦποιμνίου, the flock, which corresponds to τῶνκλήρων.—M.] But (becoming) patterns.—ἀλλὰτύποι.—Cornelius correctly remarks that Peter opposes this pattern to their lording. They must rule by example, not by ordering. Athanasius:—”The life should command, and the tongue persuade.” [Wordsworth:—”St. Peter happily uses the plural, κλῆροι; for in Christian times, it is not one nation, as it had been of old, which is the chosen people and heritage of God, but all national Churches, all congregations of Pastors and People are heritages of the Lord; each “Church and each congregation”, which every Pastor serves, is, in a mystical sense, as the English Ordinal declares, “The Spouse and Body of Christ.” By the word κλῆροι, therefore, we may understand here the faithful people of Christ, distributed in regular order into various dioceses, parishes, churches, and congregations, like the companies to which our Lord distributed the loaves and fishes by the hands of His Apostles.” “Here is another caution from St. Peter’s mouth, which may be commended to the consideration of those who call themselves his successors. ‘The Apostle forbiddeth dominari in cleris.’ But they who claim to be his successors are not afraid to ‘teach that their own judgments are infallible, and to make their definitions an universal Rule of Faith, and to require subjection to their laws and persons, as of necessity to salvation, and to be called ‘Dominus Deus noster Papa,’ (Gloss, in Extrav. Papζ Johann. 22, Tit. 14:4), etc., all which and much more is professed by the Popes and in their behalf. No modest man can deny that this amounts to as much as St. Peter’s dominari in cleris, even to the exercising of such lordship over the Lord’s heritage, the Christian Church, as will become none but the Lord Himself, whose heritage it is.” Bp. Sanderson, 3, p. 283. Apposite are also the following quotations from Bernard: (“Monstrosa res est gradus summus et animus infimus, sedes prima et vita ima, lingua magniloqua et vita otiosa, sermo multus et functus nullus”), Gregory, (“Informis est vita pastoris, qui modo calicem Dei signat, modo talos agitat: qui in avibus c�li ludit, canes instigat etc.”), and Gerhard (“Pastor ante oves vadit”).—M.] 1 Peter 5:4. And when—amaranthine crown of glory.—”Instead of sordid gain, and the empty honour of ruling, the Apostle shows to them noble gain and a true crown of honour.” Besser. Cf. Daniel 12:3; Matthew 24:45; Matthew 25:21; 2 Timothy 4:8.—ἀρχιποίμενος, 1 Peter 2:25; Hebrews 13:20; cf. Ezekiel 34:15; Ezekiel 34:23; Ps. xxiii.; John 10:11.—καί=then also.—φανερωθἐντος, like ἀποκαλύπτεσθαι, relates to the visible return of Christ, 1 Peter 1:5; 1 Peter 1:7; cf. Colossians 3:4; 1 John 2:28; 1 John 3:2.—κομίζεσθαι, see 1 Peter 1:9.—ἀμαράντινος=ἀμάραντος, 1 Peter 1:4.—τὸντῆςδόξηςστέφανον.—The crowns (wreaths) with which warriors and the successful competitors in the games used to be adorned were made of flowers, herbs, ivy, laurel leaves, and olive branches. Holy Scripture speaks of a crown of righteousness, 2 Timothy 4:8, a crown of life, James 1:12; Revelation 2:10, and here of a crown of glory. Instead of a crown of thorns, the Christian victor shall hereafter be adorned with a living, heavenly crown. Whether there is a difference between these crowns, or whether they are all one and the same crown, will only be disclosed in eternity. Besser explains it as a token of the royal dignity of believers, of which Zechariah 6:13 may be regarded the type, cf. 1 Corinthians 9:25. Hugo, Thomas Aquinas, Salmero understand by it a higher stage of eternal life.—δόξης must not be diluted into “the wreath which is glory”—or a very glorious crown, but the crown which reflects the glory of God, cf. 1 Peter 1:7; 1 Peter 5:10. [The glory of Christ is probably this amaranthine crown, cf. 1 Peter 5:1; 1 Peter 4:13; 1 Peter 1:7; 1 Peter 5:10 below; also 1 John 3:2, etc.—M.] AND ETHICAL1. The title of Chief Shepherd which is here ascribed to Christ in relation to the under-shepherds, His servants, involves the Divine origin of the pastoral office. It describes Christ not only as superior in dignity to the other shepherds, but as their superior in power, in whose name and in whose stead they hold the pastoral office, to whom belong both the sheep and the shepherds, because He has given His life for them, John 10:11; Acts 20:28, to whom the shepherds are consequently responsible, and from whom they have to expect the reward or the punishment of the conduct of their office, 1 Corinthians 4:5; so Calvin, Calov and others. 2. To give, as Schwegler does, 1 Peter 5:4, a polemical reference to then existing hierarchical tendencies, and thence to argue against the genuineness of the Epistle, is a decided perversion of the right stand point. 3. The institution of the presbyterate is not stated explicitly, but it was already in existence before the death of the elder James, and before Paul’s first missionary journey to Jerusalem, Acts 11:30. It appears, says Weiss, to have everywhere originated with the founding and more independent establishment and organization of the Christian Church, especially in Jewish-Christian congregations, which followed the precedent of their mother Church. Paul on his first missionary journey ordained elders everywhere, Acts 14:23. 4. This Epistle does not yet refer to different offices in the Church. We have before us the most simple form of Church-constitution, under which all other offices were as yet included in the Apostolate and the Presbyterate. As in 1 Peter 2:25, the Lord is called the Shepherd and Bishop (overseer) of the Church, so the elders were to continue under Him these His functions, that is, on the one hand to teach and exhort, and to arrange Divine worship, and on the other to take care that all things should be done honestly and orderly, to administer the discipline and to provide for the support of the poor. 5. Peter considers self-sacrificing love and self-abasing humility the most essential qualifications of true spiritual pastors. 6. The declarations of Holy Scripture concerning the glory of the life to come, and its crowns of honour, ought to be dealt with as having more reality than common theology is wont to do. “The full import of these crowns we shall never understand in our bodily life. But from their very names, we may conclude that they constitute a great glory, and indicate a title to live with Christ after death and royally to reign with Him after suffering, 2 Timothy 2:12; Revelation 22:5.” Roos. 7. [The Commentators justly observe that if Peter had been the prince or chief of the Apostles, as the Papists affirm, he would in this place and in the inscription of his two Epistles, have assumed to himself that high prerogative.—Macknight.—M.] AND The pastoral office a gift of God to the Churches. 1. The extent of its duties; 2. the mind in which it must be administered.—Preachers should give testimony drawn from their own experience.—How to avoid the three capital faults of unfaithful pastors. Look through shame and death to the crown of honour and the crown of life prepared for those who overcome. Starke:—A lofty saying: Who would gladly neglect the flock and sheep of Christ? 1 Corinthians 4:2.—We may be fully assured of our salvation: witnesses and testimonies of it abound, Romans 8:16.—Rich cross-bearers! which are the riches, and where are they? They are more than those of earth, and well secured in heaven. Believe, hope and desire, and you will know it, 1 John 3:2.—A minister must lead his flock as a shepherd to wholesome pasture, rule it with the rod of his mouth, Isaiah 11:4, with the staves beauty and bands, Zechariah 11:7 (German, “gentleness and pain”), and in all respects be watchful, that they suffer no injury whatsoever, Isaiah 62:6.—Hearers should possess the characteristics of good sheep to acquire the mind of Christ their Chief Shepherd and to hear His voice and that of faithful under-shepherds with ready obedience.—No rule whatsoever belongs to the office of a preacher; preachers are servants, not rulers, Matthew 20:25-26.—Teacher, thou oughtest not only to teach rightly, but also to live rightly, lest thou do not build up with one hand and tear down with the other, 1 Thessalonians 2:10. If all believers are indiscriminately a royal priesthood, this distinction is especially true of faithful teachers whose dignity is indicated by the erown, and although they possess this dignity already in the new man, it will increasingly appear at the revelation of Jesus Christ. Roos:—“Let us belong only to those who, leading an honest life, may indulge the hope of receiving such crowns, although as yet we do not understand their nature.” Lisco:—The Christian pastoral office: 1. Its duties; 2. Its motives; 3. Its reward. Richter:—“Christian teachers and preachers must not rule by authority, but guide and direct by the power of truth and love and the force of example. Let no pastor be a pope.” The pastors of a Church should seek their preλminence in that they first keep the commandments of Christ, and thus incite others to emulation, Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; Titus 2:7. [Leighton:1 Peter 5:1. The blessing of a faithful pastor. “Satius solem non lucere quam Chrysostomum non docere.” 1 Peter 5:2. Had I, says Bernard, some of that blood poured forth on the cross, how carefully would I carry it, and ought I not to be as careful of those souls that it was shed for?—All believers are God’s clergy (κλῆρος).—M.] Footnotes: 1 Peter 5:1. [πρεσβυτέρους without the article, simply elders.—M.] 1 Peter 5:1. [Receptus omits οὖν after πρεσβυτέρους but supplies τοὺς so K. L. (and Lachmann); on the other hand the important Codd. A. B. insert οὖν, so Alford; also Sinait.—M.] 1 Peter 5:1. [ὁσυμπρεσβυτέρος=the fellow-elder.—M.] 1 Peter 5:1. [μελλούσηςἀποκαλύπτεσθαιδόξης=the glory which is about to be revealed. Translate the whole verse; “Elders therefore among you I, a fellow-elder and witness of the sufferings of Christ, also a partaker of the glory which is about to be revealed, exhort.”—M.] 1 Peter 5:2. [ποιμάνατε=tend, pasture better than feed which only expresses one office of a shepherd; the Greek denotes all his duties, and it is impossible to convey in English the force of ποιμάνατετὸποίμνιον.—M.] 1 Peter 5:2. [ἐπισκοποῦντες, omitted in B. and Sinait.,=overseeing it. Those who remove this word do it perhaps “for ecclesiastical reasons, for fear πρεσβύτεροι should be supposed to be as they really were, ἐπίσκοποι.” (Alford). “Ipsum episcopatus nomen et officium exprimere voluit.” (Calvin).—M.] 1 Peter 5:2. [ἀναγκαστῶς=constrainedly.—M.] 1 Peter 5:2. [μηδὲ ?=nor yet, stronger than not; “it brings in a climax each time.” (Alford).—M.] 1 Peter 5:2. [αἰσχροκερδῶς=for the sake of sordid gain.—M.] 1 Peter 5:2. [προθύμως=zealously, eagerly.—M.] 1 Peter 5:3. [κατακυριεύοντες=lording it over; see note below. 1 Peter 5:3. [τῶνκλήρων, κλῆρος=lot, portion. Simply the lots or portions committed to their care; that is, of the universal flock of Christ, subdivisions such as dioceses, parishes, etc. Erasmus: “Cleros autem vocat non Diaconos aut Presbyteros, sed gregem qui cuique forte contigit gubernandus.” Estius: “Gregis Dominici portiones, quζ singulis episcopis pascendζ et regandζ uelut sortito, obtigerunt.” So Bengel, Wiesinger, de Wette, Alford, and others.—M.] 1 Peter 5:3. [γινόμενοι=becoming.—M.] 1 Peter 5:3. [τύποι=patterns.—M.] 1 Peter 5:4. [φανερωθέντος=when (the Chief Shepherd) is manifested.—M.] 1 Peter 5:4. [τὸνἀμαράντινονστέφανον=the amaranthine crown, not=ἀμάραντος, but the adjective derived from it; the crown made of everlasting flowers. The literal translation might be retained with advantage: the expression is poetical and very beautiful and used by Pope and Cowper. The only amaranthine flower on earth Is virtue; the only lasting treasure, truth.—Cowper.——M.] 1 Peter 5:5-11 Analysis:—Exhortation, addressed especially to the younger, to subjection, and to all, to continued humility, to submissiveness to the hand of God, to faithfulness and vigilance, and thus to resist the devil. God Himself will then perfect and strengthen them. 5Likewise, ye younger,submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility:for God resisteth the proud and giveth grace to the humble. 6Humble yourselves therefore under the mighty hand 7of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. 8Be sober, be vigilant; because your adversary the devil, as a roaring 9lion, walketh about, seeking whom he may devour. Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 10But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, 11stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen. AND 1 Peter 5:5. Likewise ye younger - - the elder.—ὁμοίως, as in 1 Peter 3:7, leads to the corresponding duty of the younger members of the Church in general. These are not laymen, but the younger members of the Church in general. The antithesis would seem to warrant taking πρεσβύτεροι as describing the aged members of the Church, but this would involve understanding πρεσβύτεροι in a sense different from 1 Peter 5:1; moreover ὁμοίως would conflict with such an interpretation. They are accordingly elders in office, who were, as we have already shown, generally also elders in years. At the same time, it may be assumed that all the elder persons were to take a voluntary part in some, though not in all the functions of presbyters. πρεσβύτεροι and νεώτεροι denote, therefore, the contrast between those who were either bound to lead, or might voluntarily do it, and those who were led and obeying. The view of Weiss, who understands by νεώτεροι or νεανίσκοι, Acts 5:6; Acts 5:10, of young persons who were to assist the elders in outward ministrations, is hardly tenable, at least on the ground on which he puts it. πάντεςδὲ in what follows, embraces πρεσβύτεροι and νεώτεροι, and is not antithetical to the latter. Could a small portion of the Church only be exhorted to be subject to the presbyters? This would, at all events, necessitate the idea of official subordination in a narrowed sense. Such an observance in other Churches is also doubtful. [Alford, who takes a similar view, expresses it with more clearness and logical force. He says: “As the name πρεσβύτεροι had an official sense, viz.: superintendents, of the Church, so νεώτεροι likewise describes those who were the ruled, the disciples of the πρεσβύτεροι. Thus taken, it will mean here, the rest of the Church as opposed to πρεσβύτεροι.—M.]—ὑποτάγητε, cf. 1 Peter 2:13; 1 Peter 2:18; 1 Peter 3:1. Calvin:—“Nothing is more repugnant to the mind of man (in his fallen state) than to be subject.” Yea all.—πάντεςδὲ, inferiors are to subject themselves to superiors, wives to their husbands, children to their parents, slaves to their masters, yea, in a certain sense, all to all, cf. Philippians 2:3; Ephesians 5:21; Romans 12:10. This subordination, which is insisted upon as a principal point in the order of the Christian commonwealth, must be founded on humble submission to God, cf. Matthew 20:27; Matthew 23:12; Luke 14:11; Luke 18:14. And clothe yourselves with humility.—τὴνταπεινοφροσύνην, lowliness of mind, which to the heathen was vile, brokenness of a proud heart, the opposite of ὑψηλἁφρονεῖν, Romans 12:16; cf. Philippians 2:3; Ephesians 4:2; Colossians 3:12.—ἐγκομβοῦσθαι from κόμβος, a string or band to tie something with, to fasten it, a knot, or from ἐγκόμβωμα, explained by Pollux, according to Riemer, of a white apron or frock worn over the clothes to keep them clean, like the dusters used by coachmen and travellers. It was a garment usually worn by slaves. Calvin and others consider it to denote a show-dress, but this cannot be proved. Calov combines the two ideas: “We are to put on humility as a garment (cf. Colossians 3:12) and have it fastened tight to us.” [His language, literally translated, is somewhat ludicrous: “We should be buttoned up tight in it.”—M.]—We should be thoroughly surrounded by it, have it fit close all round, and suffer nobody to tear it away from us (cf. John 13:5, etc.,), even if it should be regarded as a servile garment. [Alford renders ἐγκομβώσασθε, gird on, from ἐγκόμβωμα, used for a kind of girdle by Longus, Pastoralia, 2, 33, and Pollux, 4, 119. See in Wetstein.—M.] Because God opposeth Himself to the proud, but giveth grace to the humble.—The Apostle gives the reason for his exhortation in a citation from Proverbs 3:34, in the LXX., the only variation being the substitution of όΘεός for κύριος, cf. James 5:6; Proverbs 29:23; Job 22:29.—ὑπερηφάνοις, Heb. μֵ ?φִ ?ιν, scorners, haughty, insolent men, unmindful of God, and proudly looking down upon others, Luke 1:51; Romans 1:30; 2 Timothy 3:2. “They assault, as it were, the honour of God in seizing that which belongs to God. Other sins fly from God, pride only opposes itself to God; other sins crush men, pride only raises them against God. Hence God also, in His turn, opposes Himself to the proud.” Gerhard. [Alford quotes the saying of Artabamus to Xerxes, Herod., 7:10, ὁρᾷςτὰὑπερέχονταζῶαὡςκεραυνοῖὁΘεός, οὐδὲἐᾷφαντάζεσθαι, τὰδὲσμικρὰοὐδὲνμνκνίξει; … φιλέειγὰρὁΘεὸςτὰὑπερέχονταπάντακολούειν.—M.].—ἀντινάσσεται, He opposes Himself to them as with an army. This sentiment was known to some extent to the better among the heathen, because the history of the world proves it. See Steiger, cf. Daniel 4:34.—ταπεινοῖς= ςָ ?πִ ?ι, the lowly, those who acknowledge their vileness, and consider themselves mean and low.—δίδωσιχάριν = ηֶ ?ο, His good pleasure rests upon them, and He gives them proofs of it, cf. Genesis 6:8; Genesis 18:3; Luke 1:30; Luke 2:52; Acts 2:47.—“The proud who persist in offering Him armed resistance, are struck down by His mighty hand.” Gerhard. “There are, as it were, two hands of God under which we must humble ourselves, the one abases the proud, the other exalts the humble.” Augustine. [“Humilitas est vas gratiarum.” ibid.—M.] 1 Peter 5:6. Humble yourselves therefore.—A new inference drawn from the citation from the Old Testament and the concluding exhortation. The Apostle once more reverts to suffering and causes, says Besser, the light of the citation to shine on the darkness of suffering of the Church.—ταπεινώθητε = bow yourselves in humility, recognize your impotence and the might of God; submit yourselves to Him quietly and willingly. Under the mighty hand of God.—An allusion to 1 Peter 4:17, to the impending judgments. He can put down and exalt, kill and make alive, wound and heal, Acts 4:28; Acts 4:30; Deuteronomy 32:39; 1 Samuel 2:6; 2 Kings 5:7; Deuteronomy 3:24; Exodus 14:31; Exodus 3:19; Exodus 32:11; Luke 1:51. He reveals His chastising hand also to believers in the sufferings which He sends for their refining and trial. That He may exalt you in His time.—ἵναὑμᾶς, in order that in you may be fulfilled that law of the kingdom of God, “he that shall humble himself, shall be exalted,” Matthew 23:12.—ὑψοῦν = to raise from the dust, to comfort and help, to advance to honour from disgrace, to joy from grief, 1 Peter 1:6-7; cf. James 4:7; James 4:10.—ἐνκαιρῷ (Lachmann adds ἐπισκοπῆς [A and many versions.—M.], probably a later addition from 1 Peter 2:12) in the time appointed, the right time, here on earth or hereafter without any reference to our time. 1 Peter 5:7. Casting all your care upon Him.—Holy freedom from all anxious care is essential to submission to God. “The mighty hand of God is in the service of a Father’s heart for He careth for you.” Besser:—ἐπιῤῥίψαντες from Psalms 55:23. ἐπιῤῥπτω = βָּ ?μַ ?μ and ωָׁ ?μַ ?κְ to roll a burden, cf. Psalms 22:11; Psalms 37:5; Matthew 6:25-34; Philippians 4:6, to cast upon, to, over, Luke 19:25; Luke 12:22.—”We cast our cares upon God in believing prayer and tell Him the need which excites our care, as children are wont to confide their grief to their father. We implore His help, remembering His mercy and His mighty hand. And He is not implored in vain.” Roos:—“Hence we must not struggle long with the burden of our cares but ease ourselves at once by earnest heart-yearning and fervent sighing.” Calov: “μέριμνα from μέρος, μερίζω, care, as it were, divides the heart into different parts, drawing it hither and thither.—πᾶσαντὴν, anxiety in its entireness, the whole of it, undivided and without any reserve whatsoever; great cares and small ones, cares seen or hidden, pour them out before Him. Because He careth for you.—μέλει, because He has you at heart, He has taken it upon Himself to care for you; not a hair of your head shall perish without His will, Luke 21:18; Matthew 10:30.—[περὶὑμῶν. περί after verbs of caring denotes about. As to the distinction between περί and ὑπέρ, Weber, Demosth. p. 230, says: “περί solam mentis circumspectionem vel respectum rei, ὑπέρ simul animi propensionem etc. significat.” See Winer p. 390.—M.]. “Believers daily ascend Mount Moriah with Abraham, appropriating as their motto, the words, ‘God will provide,’ Genesis 22:8. The Lord will provide on that mountain, that is on the mountain of Divine Providence, whence cometh our help, Psalms 121” Gerhard. 1 Peter 5:8. Be sober, be vigilant.—That freedom from care must not degenerate into apathy, for we are still in the Church militant, not yet in the Church triumphant. To the care which troubles from within must be added the temptations which come from the kingdom of darkness. Hence the Apostle exhorts them anew to sobriety and vigilance, 1 Peter 4:8; 1 Peter 1:13. “Let this be your care.” Bengel.—νήψατε, γρηγορήσατε, go inseparably together, hence no copulative. γρηγοσήσατε cf. Luke 21:34; Luke 21:36. This watching consists, says Calov, in the prudence by which we avoid the lying in wait of Satan, in the shunning of false security and of sins and in the throwing out of sentinels, Ephesians 6:11; Matthew 24:42; Matthew 25:13; 1 Corinthians 16:13. The exhortation based upon the words of our Lord, springs simultaneously from the Apostle’s own experience, Matthew 26:40-41; Luke 22:45; cf. 1 Thessalonians 5:6. [Augustine: “Corde vigila, fide vigila, spe vigila, caritate vigila, operibus vigila.”—M.] Your adversary.—The exposition which sees in “adversary” human slanderers, (Hensler and others) needs no refutation. Satan is called absolutely the adversary of believers, who stands up as the champion of law when he opposes them, their enemy, Matthew 13:39; John 8:44; Revelation 12:10; the prince of this world, Ephesians 2:2; 2 Corinthians 4:4; John 16:11; John 12:31; John 14:30; Acts 26:18; 2 Thessalonians 2:9; 1 John 3:8. He is the declared opponent, both of Christ and of His members. He is the accuser of the brethren, Revelation 12:10; cf. Job 1:6, etc. Walketh about.—As in Job 1:7, he is said to go to and fro in the earth, so here he is said to walk about, which applies not to visible appearings, but to his operations by his instruments. Scripture indeed teaches that the evil spirits are confined in hell, 2 Peter 2:4; Judges 6; Luke 8:31; but they are bound only in respect of their visible appearing, while they rule invisibly in the regions of the air, Ephesians 2:2; Ephesians 6:12; in darkness, they roam over desert places, Matthew 12:43-44; Luke 11:24; and influence man mediately and immediately, Luke 22:23; John 13:27. As a roaring lion.—The lion, according to Pliny, roars most violently, when he is hungry. Elsewhere Satan is compared with a serpent, on account of his cunning, 2 Corinthians 11:3; Revelation 12:9; Revelation 20:2; here, with a lion on account of his cruelty and boldness, his power and strength, and his lust of injury. “When furious Jews and mad heathens began a persecution of the Christians, or attacked individual Christians, or simply threatened them, it was the devil’s work, who then showed himself as a roaring lion. But since such things happened here and there, he is described as a roaring lion who walketh about. His object is to terrify and to tear, but especially to tear. His terrifying consisted of old in menacings, threatening edicts and anathemas, his tearing in executions.”—Roos. [Gerhard: “Comparatur diabolus leoni famelico et prζ impatientia famis rugienti, quia perniciem nostram inexplebiliter appetit, nec ulla prζda ei sufficit.”—M.] Seeking whom he may devour.—Cf. Matthew 23:34; 1 Corinthians 15:32; Hebrews 11:36. The comparison relates to both.—καταπίνειν, to drink greedily, to gulp or swallow down. He cannot devour every body, move them to fall away from Christ into sin, but only those who are not sober and vigilant. “The enemy and opponent of the Church despises those who are already in his power, whom he has estranged from the Church and led away captive and conquered. He passes them over, and continues to tempt those of whom he knows that Christ dwells in them.”—Cyprian. 1 Peter 5:9. Whom resist firm in the faith.—How shall we offer resistance to this powerful enemy? 1. In firm faith. 2. In the thought that such suffering is not peculiar, but the universal lot of Christians.—ἀντίστητε. James 4:7, cites the same passage; Proverbs 3:34, has the same exhortation, “Submit yourselves therefore to God;” cf. 1 Peter 5:10, and the charge: “Resist the devil, and he will flee from you.” This circumstance renders the reference of the one Epistle to the other very probable.—”Resist him, in order to drive him back when he attacks us. The Lion of the tribe of Judah is more mighty by far than the lion of hell. His victory and His might become our own through faith.” Calov. Ephesians 3:16; John 15:4; 1 Corinthians 6:17.—“Unbelievers fear the devil as a lion, the strong in faith despise him as a worm.” Isidor. “Victory over Satan lies in faith, because faith unites us to Christ, the victor. By faith the devil is driven to flight as is the lion by fire.” Gerhard.—στερεοί, firm, immovable in faith, in faithful cleaving to Christ and His word; cf. Acts 16:5; Romans 4:20; Colossians 2:5; Colossians 2:7; Ephesians 6:16; Ephesians 4:14. Knowing that the self-same sufferings—in the world.—εἰδότες, cf. 1 Peter 1:18; 1 Peter 3:9.—τὰαὐτὰ, the same kind of sufferings of trial. The thought that these sufferings are common to all the brethren, is designed to warn against the conceit that they are rejected by God and man, that they are either extraordinary sinners or uncommon saints; cf. 1 Corinthians 10:13.—ἀδελφότητι, 1 Peter 2:13.—ἐνκόσμῳ, to indicate the reason of their sufferings. You live in an imperfect world, among transitory things, and with the children of unbelief, John 9:5.—ἐπιτελεῖσθαι, used of the payment and discharge of taxes and debts; of the discharge and completion of some business or combat. The ideas of payment of debt and completion may be combined; they are endured by your brethren with a view to their completion (perfecting, so German) by the appointment of God.—τῇἀδελφότητι. for ὑπὸτῆςἀδελφότητος. De Wette and others take it as the Dative of the more remote object [i. e., the Dative of reference.—M.] as in γίνεσθαιὑμῖν, 1 Peter 4:12; so Wiesinger. “They not only are partakers of our sufferings, but our confederates in prayer and in combating the enemy.”—Calov. 1 Peter 5:10. But the God of all grace.—A final promise full of rich consolation. χάρις denotes here, as in 1 Peter 4:10, a Divine gift of grace, πάσης involving a plurality of gifts, cf. 1 Peter 3:7; James 1:17; 1 Corinthians 12:6; Hebrews 4:16; 2 Corinthians 5:18; 2 Corinthians 1:3; Romans 15:5. “He is the source of all grace and of all goods.” Gerhard. “With the idea of Him [i. e., God.—M.] there is indissolubly united whatsoever is called grace.” Steiger. Who hath called you, ὁκαλέσαςἡμᾶς (Lachmann and Tischendorf read ὑμας, which is the more authentic reading). His call discloses to us His gracious disposition. He will complete that which He has begun, cf. 1 Peter 1:15. Unto his eternal glory in Christ Jesus.—The Divine act of calling us to that glory contains the earnest, that every thing will so come to pass as to take us forward to the end [τέλος,—M.] of the calling. καλέσας belongs to ἐνχριστῷΙησοῦ not to ὀλίγονπαθόντας.—αἰώνιονδόξαν, 1 Peter 5:1; 1 Peter 4:13; 1 Peter 1:11; 1 Peter 1:5.—ἐνχριστῷ. In His power, for His sake and by His word, Ephesians 1:3; Ephesians 3:11; 2 Timothy 1:9, as the calling also takes place with reference to Him, cf. Galatians 1:6; 1 Thessalonians 2:12; 2 Thessalonians 2:14. When ye have suffered a little while.—ὀλίγονπαθόντας are rightly connected by Steiger with what has gone before in the sense: which glory will come to pass in the natural order, after we have suffered a little, or on condition that we have suffered a little, 1 Peter 3:14; Romans 8:18. So Wiesinger, cf. Philippians 1:6.—ὀλίγον, time as contrasted with infinite eternity, 1 Peter 1:6. Gerhard: “The Apostle shows that from the same fountain of grace proceed both the first calling to heavenly glory and the ultimate consummation of this benefit.” Himself will perfect you.—(The Fut. Indic. of this and the following verbs is preferable to the Optat.). καταρτίσει from ἄρτιος, complete, perfect of its kind, ready. He will perfect your deficiencies, make you ready in every sense, “so that no defect remain in you.” Bengel. Cf. Hebrews 13:21; 1 Thessalonians 3:10; 2 Corinthians 13:11. Confirm, στηρίζειν =to prop, make fast, to give firm stay and support to what is tottering, Luke 22:32 : Romans 1:11; 1 Thessalonians 3:2; 2 Peter 1:12; James 5:8. “Nothing shall cause you to shake.” Bengel. Strengthen, σθενώσει from σθένος, might, bodily strength, hence to impart spiritual might, to strengthen spiritually. Gerhard thinks of the figure of a castle which is fortified, cf. 1 Peter 5:9. Ground, θεμελιώσει (Lachmann omits ὑμᾶς and θεμελιώσει. Tischendorf also omits the former), θεμελιόω, to found, fasten in the ground (fix as on a foundation), render strong, Matthew 7:25; Luke 6:48; Hebrews 1:10; figuratively, Ephesians 3:17; Colossians 1:23; 1 Corinthians 15:58; 1 Peter 2:4; 2 Timothy 2:19. Take note of the intrinsic development and rise of these verbs. To Him is the glory and the might.—αὐτῷἡδοξά. Expression of gratitude for these exhibitions of grace; men dare not take any share of the credit to themselves.—κράτος, the might, the rule, the authority which He employs in our preparation, Ephesians 3:20; 1 Timothy 6:16; Hebrews 13:21. The glory of God is the ultimate purpose of all. AND ETHICAL1. Classical antiquity holds along with the recognition of the truth that God opposes Himself to the proud, the error which the prince of darkness threw into the heart of our parents, that the Deity is an envious Being, who, from jealousy, is impatient of any exaltation (Germ. Hφhe) alongside His own. So in Herodotus, Lucanus. Many productions of modern literature, and many opinions of degraded men, exhibit just such suspicious thoughts. 2. Mute resignation, as found among fatalists, is infinitely different from that believing submission to the appointments of God, which Holy Scripture requires. 3. The teaching of Peter concerning the influence of Satan, decidedly annihilates the distortion of the truth, which here and there is advanced in our time, that the power of Satan ceased with the advent of Christ. Satan asks, says Calvin, nothing better than to be able to attack and capture us unawares. How could he better gain his end than by deceiving us into the belief of his non-existence, so as to deprive us of all fear of him. AND Humility is like Jacob’s ladder, which leads from earth to heaven. 1. Its ground; 2. Its manifestation.—The Christian’s art of casting his care upon God. “Oh, he that can thoroughly learn this casting will experience the truth of Peter’s assertions. But he that does not learn this casting remains a cast-away, a broken and subjugated man, an outcast and cast off.” Luther.—Grace is a river which flows downwards.—Humility, the most precious attire.—The mighty hand of the wrath and grace of God.—The Christian’s way leads from the crowd to open space, from the depth to the height.—As the devil tempts men especially to unbelief, so he can only be resisted with firm faith.—The most powerful consolation is in the cross. Starke:—Humility, the most lowly virtue, is the highest in value, for it brings grace; rain moistens the deep valleys; lowly violets are fragrant. Pride, the portrait of Satan, and an abomination to God; a poison which mars and corrupts whatever is good. Flee, soul, from this serpent, which has bitten many saints, and, as it were, cast them out of heaven.—Art thou high, God is higher; strong, God is stronger; mighty, God is more mighty; eminent, God is majestic. Thou art under (less than) God, humble thyself under Him. Sir 3:20.—We must suffer before we can come to honour, and God tests our humility by suffering, to see whether it be worthy of honour, Proverbs 15:33.—Humility is not a meritorious cause of exaltation, but a way to it, Colossians 3:3-4.—We must cast our care upon God not only in things temporal but also in things spiritual, especially in what belongs to the state of grace. Then we may feel assured that in God’s might, through faith, we shall be preserved unto salvation, 1 Peter 1:5.—Man is like a pilgrim passing through a forest inhabited by bears and lions, and lodging at a place which is the home of robbers and murderers. Satan, holding unbelievers already in his power and in his claws, directs his most earnest endeavours against the godly.—Burdening oneself with eating and drinking, cares of living, and fleshly security, opens the gate and the door to the devil, that he may catch and ruin men.—Satan is strongly armed, but vincible. Faith is the best weapon, arm thyself with it for offensive and defensive warfare, Ephesians 6:16.—Nobody suffers anything new, singular or strange. Others before you also have made experience of it; the devil does not remit it to any.—Believers must always be combating, if not with men, yet with the devil and his angels. Earthly weapons are of no avail, but faith conduces to victory, Job 7:1; Hebrews 11:30, etc.—High calling of men! not to a royal wedding, not to the receiving of a transitory heritage but to the eternal glory of God. O what riches! what honour and grace! 1 Thessalonians 2:12.—Thou thinkest that thou hast to suffer a long time: vain conceit! Is not thy whole life short, how then can thy suffering be long? 2 Corinthians 4:17.—Everything with God, from God, to God! Isaiah 40:29.—He who always talks of his human weakness as presenting a barrier to earnestness in the Christian life is virtually denying the God of all grace. Revelation 21:8. Roos:—Confirming is opposed to being overpowered by outward sufferings and inward temptations; strengthening to weakness, timidity and want of courage exhibited in the confession of the name of Christ, and in doing His will. Grounding is an exhibition of grace, whereby Christ and the Gospel preached by the Apostles, are made so clear to the soul, that it always knows why it does or suffers anything. Herberger:—1. What should be our deportment in adversity, and in evil days? 2. What should be our deportment in prosperity and in good days? 3. What we ought to say, if fortune smiles or frowns on us? Stier:—The way in which we must persevere, after having come to Christ, and the great perils of this way. These are: 1. The pride of our own heart; 2. the temptation and seduction in the world around us. Kapff:—The great blessing of humility. 1. It finds favour with God and with men; 2. it is a power against Satan; 3. it imparts strength in suffering. Staudt:—How one resists the adversary: 1. By humility; 2. by freedom from care; 3. by sobriety; 4. with a firm faith; 5. with the remembrance of these sufferings of the brethren, of the calling to glory and of the faithful and mighty God. [Leighton: 1 Peter 5:5. The hoary head is indeed a crown; but when? when found in the way of righteousness, Proverbs 16:31. There it shines and has a kind of royalty over youth: otherwise a graceless old age is a most despicable and lamentable sight. What gains an unholy old man or woman, by their scores of years, but the more scores of guiltiness and misery? And their white hairs speak nothing but whiteness for wrath. Humility.—That the Christian put on that (the thing itself), not the appearance of it, to act in as a stage-garment, but the truth of it, as their constant habit, be clothed with humility. It must appear in your outward carriage. … It is seen as a modest man’s or woman’s apparel, which they wear not for that end, that it may be seen, and do not gaudily flaunt and delight in dressing; though there is a decency as well as necessity, which they do and may have respect to, yet that in so neat and unaffected a way, that they are a good example, even in that point. Thus humility in carriage and words is as the decorum of this clothing, but the main end is the real usefulness of it.—Rebecca’s beauty and jewels were covered with a veil; but when they did appear, the veil set them off and commended them, though at a distance it hid them.—O humility! the virtue of Christ, (that which He so peculiarly espoused) how dost thou confound the vanity of our pride!—One says well, “that he who carries other graces without humility, carries a precious powder in wind without a cover.” But He giveth grace.—Pours it out plentifully upon humble hearts. His sweet dews and showers of grace slide off the mountains of pride and fall on the low valleys of humble hearts and make them pleasant and fertile. 1 Peter 5:6. His gracious design is to make much room for grace by much humbling. …. It is necessary time and pains that is given to the unballasting of a ship, casting out the earth and sand, when it is to be laden with spices. We must be emptied more, if we would have of that fulness and riches which we are longing for. 1 Peter 5:7. The whole golden mines of all spiritual comfort and good are His, the spirit itself. Then will He not furnish what is fit for thee, if thou humbly attend on Him and lay the care of providing for thee upon His wisdom and love? This were the sure way to honour Him with what we have, and to obtain much of what we have not; for certainly He deals best with those that do most absolutely refer all to Him. 1 Peter 5:8-9. That we may watch, it concerns us to be sober. The instruction is military, and a drunken soldier is not fit to be on the watch. 1 Peter 5:10. As the first, perfect, implies more clearly than the rest, their advancement in victory over their remaining corruptions and infirmities and their progress towards perfection. Stablish has more express reference to both the inward lightness and inconstancy than is natural to us, the counter-blasts of persecutions and temptatations and to outward oppositions, and imports the curing of the one and support against the other. Strengthen, the growth of other graces, especially gaining of further measures of those graces wherein they are weakest and lowest. And settle, though it seems the same, and in substance is the same with the other word stablish, yet it adds somewhat to it very considerably; for it signifies to found or fix upon a sure foundation, and so indeed may have an aspect to Him who is the foundation and strength of believers, on whom they build by faith, even Jesus Christ, in whom we have all both victory over sin and increase of grace, establishment of spirit, and power to persevere against all difficulties and assaults, Isaiah 28:16; Matthew 7:24-29.—M.] [1 Peter 5:5. Beware of the pride of humility. 1 Peter 5:7. Most of our cares are either imaginary or about unnecessaries. Faith and trust in God, the infallible remedy for them. 1 Peter 5:8. Our enemy is expert in the variation of his tactics; defeated, he is even more dangerous than victorious. οὐδίδωσινἀνάπαυσιν, οὐδένικών, οὐδένικώμενος. Plato in Vita Marcel.1 Peter 5:9. The motives to resistance are thus strongly put by Tertullian, Lib. ad Martyr, 1 Peter 3 : “Stat conflictus conspector et victoriζ, Agonothetes, Deus vivus: Xystarches, Spiritus Sanctus: Epistates, Christus Jesus: Corona, ζternitatis brabium, angelicζ in c�lis substantiζ politia, gloria in secula seculorum.” 1 Peter 5:10. The God of all grace.—Mohammed heads every surat or chapter (with the exception of one) of the Korβn with the words Bismillahi, arrahmani arraheemi, signifying, “In the name of the most merciful God,” or, as some prefer, “In the name of the God of all grace.” Savary says: “This formula is expressly recommended in the Korβn. The Mohammedans pronounce it whenever they slaughter an animal, at the commencement of their reading and of all important actions. It is with them that which the sign of the cross is with Christians. Gidab, one of their celebrated authors, says, that when these words were sent down from heaven, the clouds fled on the side of the east, the winds were lulled, the sea was moved, the animals erected their ears to listen, the devils were precipitated from the celestial spheres,” etc.—M.] [1 Peter 5:5. Parkhurst: The original word, here rendered “be clothed,” is very beautiful and expressive. It signifies to clothe properly with an outer ornamental garment tied loosely upon the wearer with knots. And it implies, that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder, and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation or calamity should be able to strip them of it.—M.] [1 Peter 5:8. Stanhope: Be sober; the advice comprises not only a temperate use of the creatures appointed for our sustenance and refreshment, but the government of our passions and desires in general, with respect to any objects or events whatsoever, which in this present life are wont to provoke them to violence and excess.—M.] Footnotes: 1 Peter 5:5. [ὑποτάγητε=be subject.—M.] 1 Peter 5:5. [Rec. after ἀλλήλοις inserts ὑποτασσόμενοι, with K. L.; A. B., Sinait. and many versions omit it.—M.] So also Lachmann and Tischendorf; in that case, translate, “yea, all gird on humility to one another.” 1 Peter 5:5. [ἐγκομβώσσθε, to bind a thing on oneself, wear it constantly; the sense is, wear humility as a garment, and retaining the translation of E. V., render: “clothe yourselves with humility.” For the etymology of the word, see note below.—M.] 1 Peter 5:5. [ὄτι=because.—M.] 1 Peter 5:5. [ἀντιτάσσεται=setteth himself in opposition to, i. e., opposeth himself to.—M.] 1 Peter 5:5. [δὲ ?=but, not ‘and.’—M.] 1 Peter 5:6. [ἐνκαιρῷ ?=in His time (Germ.), in the time appointed, καιρός, an anarthrous concrete, Winer, p. 136.—M.] 1 Peter 5:7. [πᾶσαντήνμέριμναν=all your care, that is, in its entironess, once for all, so as to render the recurrence of it impossible.—M.] 1 Peter 5:8. [Rec., with L., inserts ὅτι before ἀντίδικος.—M.] 1 Peter 5:8. [K. L. and others have τίνακαταπιεῖν; Sin. καταπῖν.—M.] 1 Peter 5:9. [στερεοί=firm, better than stedfast.—M.] 1 Peter 5:9. [τὰαὐτὰτῶνπαθημάτων=the self-same sufferings; this construction occurs no where else in the New Testament.—M.] 1 Peter 5:9. [ἐπιτελεῖσθαι=are being accomplished, in course of accomplishment.—M.] 1 Peter 5:9. [ἀδελφότητι=brotherhood.—M.] 1 Peter 5:9. [Translate the whole verse: “Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom (to whom offer resistance) resist, firm in the faith, knowing that the self-same sufferings are being accomplished by your brotherhood in the world.”—M.] 1 Peter 5:10. [Rec., with K. and several versions, reads ἡμᾶς, but A. B. L. and others have ὑμᾶς; so also Sinait.—M.] 1 Peter 5:10. [ἐνΧριστῷἸησοῦ ?=in (not by) Christ Jesus.—M.] 1 Peter 5:10. [ὀλίγονπαθόντας=when ye have suffered a little while.—M.] 1 Peter 5:10. [Rec., with K. L., inserts ὑμᾶς after καταρτίσει; A. B. and others omit it. στηρίξει=to confirm, establish.—M.] 1 Peter 5:10. [θεμελιώσει=ground you, fix you on a foundation.—M.] 1 Peter 5:11. [Translate: “To Him is glory,” preferable to the Subjunctive. Rec., with K. L., etc., reads ἡδόξακαὶ before τὸκράτος.—M.] 1 Peter 5:11. [εἰςτοὺςαἰῶναςτῶναἰώνων=unto the ages of the ages. B. omits the last words.—M.] 1 Peter 5:12-14 Analysis:—Remarks on the object of the Apostle’s writing, salutations and benediction 12By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, 13exhorting, and testifying that this is the true grace of God wherein ye stand.The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus 14my son. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen. The first of Peter. AND 1 Peter 5:12. By Silvanus—in few words.—Silvanus is very probably the same as Silas, Acts 15:22; Acts 15:27; Acts 15:32; Acts 15:34; Acts 15:40; Acts 16:19; Acts 16:25; Acts 16:29; Acts 17:10; Acts 17:14; Acts 18:5; the companion of St. Paul (1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:9). He accompanied the Apostle on his second missionary journey, and was with him at Corinth in A. D. 53. Acts 18:5. The statements of Lachmann, that Silvanus and Silas are different persons, cannot be substantiated. See Weiss.—ὑμῖν is to be joined with ἔγραψα, not with τοῦπιστοῦ, which would require: τοῦὑμῖνπιστοῦ. Grotius explains ἔγραψα of a lost Epistle, but this is quite arbitrary, cf. 2 Peter 3:1. I wrote by Silvanus, may mean, I have called in his assistance in writing; this exposition seems to be sustained by the tradition, that Peter was obliged to use an amanuensis; or rather, I send you this Epistle by the hand of Silvanus, so Acts 15:23, and in the subscriptions of several of Paul’s Epistles.—The apposition τοῦπιστοῦ, of the brother faithful to Jesus and the Church, and worthy of all confidence, and the circumstance that 1 Peter 5:13 specifies no salutation from him, favour the latter view. But ὡςλογίζομαι, I reckon, I suppose, is decisive. Some connect it with δἰὀλιγῶν: I have written in few words, it seems to me, as I think, considering the importance of the subject. But such an apposition would have been more appropriate in Hebrews 13:22. Hence others join it with τοῦπιστοῦ, saying that Peter did not know, from personal experience, the fidelity of Silvanus in his peculiar relation to those congregations. Still this would not fail to indicate a problematical opinion of this brother, even though ὡςλογίζομαι should be rendered, “as I am fully convinced concerning him,” cf. Romans 3:28; Romans 6:11. Beza already remarks, that it is doubtful that Peter should have praised a man, who belonged to the ἡγουμένοις, Acts 15:22, in such vague terms, particularly if he intended to recommend him as the bearer of the Epistle. The most natural exposition is obtained by connecting ὡςλογί̣ζομαι with διὰΣιλουανοῦἕγραψα, “I calculate that you will receive this Epistle by the hands of Silvanus,” which was the less certain since it was designed to pass through the hands of several congregations. If this interpretation is correct, ἔγραψαδιὰ refers decidedly to the transmission, and not to the composition of the Epistle. [But the above exposition of ὡςλογίζομαι as connected with τοῦπιστοῦ, is hardly exhaustive. It seems to be the most natural connection, and indicates, says Alford, the Apostle’s judgment concerning Silvanus, given, not in any disparagement of him, nor indicating, as De Wette and Bengel, that he was not known to St. Peter, but as fortifying him in his mission to the churches addressed, with the Apostle’s recommendation, over and above the acquaintance which the readers may already have had with him.—M.] [Wordsworth:—St. Peter avouches to his readers, that St. Paul’s fellow-labourer among them, Silas, is “their faithful brother.” He calls St. Mark his son, who had once faltered in the faith, but who had afterwards preached to them in Asia (See Colossians 4:10; Philemon 1:24), and whom St. Paul, writing from Rome to the churches of Phrygia, mentions as being there among his own tried and trusted friends, and calls him “Sister’s son to Barnabas.” St. Paul, as well as St. Peter, now also, at the close of his career, writes to Timothy about the same time as the date of this Epistle of St. Peter, and bears witness that Mark “is profitable to him for the ministry,” (2 Timothy 4:11). And St. Peter here joins Mark with Silas, who had once been preferred in his room. So may all wounds be healed, and all differences cease in the Church of Christ. So may all falterers be recovered, and Christian charity prevail, and God’s glory be magnified in all persons and in all things, through Jesus Christ!—M.] δἰὀλίγων, an expression of modesty, and an exhortation to use the little conscientiously. Exhorting.—παρακαλεῖν, to cheer, encourage and console. This is the main design of the Epistle, and the fulfilment of the charge Christ gave him: “Strengthen thy brethren,” Luke 22:32. Testifying.—ἐπιμαρτυρῶν.—Bengel refers ἐπὶ to the testimony of Paul, which Peter intended to confirm. Without reason. It rather denotes the confirmation of the oral announcement they had received. The result, the substance of all, is contained in what follows. That this is the true grace of God, viz.: that you have been made partakers of the grace of God truly, and not only imaginarily; that you stand on the right foundation, from which you must not suffer yourselves to be pushed away; see 1 Peter 1:10; 1 Peter 1:20; 1 Peter 2:4. By means of the preaching of the Gospel, they had been brought through faith to the possession and enjoyment of the grace of God. Therein they should stand firm and grow, cf. 1 Peter 1:8; 1 Peter 1:21; 1 Peter 2:7; 1 Peter 2:9-10.—In two ways they might come to doubt if they were right and standing in the grace of God: first, by being surprised at their sufferings, second, by false teachers. “Jewish teachers of the law called in question, ‘Whether the Galatians were standing in the true grace of God.’ Afterwards other seducers, whom Peter denounces in his second Epistle, may have arisen in those countries, and tried to make those Christians believe that they were not standing in the true grace of God.” Roos. εἰςἣνἑστήκατε—in which ye have come to stand and still stand. [See note in Appar. Crit. Fronmόller considers ἑστήκατε as most authentic, but the probability is strong that it is a correction from Romans 5:2; 1 Corinthians 15:2; see Alford.—M.] 1 Peter 5:13. She that is elected together with you in Babylon saluteth you.—“The design of the salutation which follows is to assure them that other believers have their perseverance in the faith and ultimate salvation greatly at heart.”—ἡἐνΒαβυλῶνισυνεκλεκτή.—The most current exposition is that it denotes a congregation at Babylon, cf. 1 Peter 1:1. So the ancient versions, the fathers and reformers down to the eighteenth century; see Weiss. The view of others, who explain it of Peter’s wife or some noble lady at Babylon, has in its favour the circumstance that the names of individuals are mentioned immediately before and after this salutation; but it would be rather singular that Peter should describe his wife or another lady so periphrastically as she that is elected together with you in Babylon. This would require: my co-elect (one) who is now in Babylon. 2 John 1:13 probably refers to a congregation. Hofmann. Wiesinger.—Some expositors see in Babylon a reference to Rome, on account of its hostility to Christianity, cf. Revelation 14:8; Revelation 17:5; Revelation 17:18; Revelation 18:2; Revelation 18:10; others to Jerusalem, and others again to Babylon in Egypt, but which was only a Roman military post. We prefer, with Weiss, the exposition according to which the literal Babylon in Chaldea is meant, although we have no account of a journey of Peter to Babylon. The designation of Rome by the term Babylon seems only to fit a later period, and to be ill-suited to the style of the Epistle and the sending of salutations. According to Schφttgen, the Jews did not begin to call Rome Babylon until after the destruction of Jerusalem. Marcus, my son.—Probably not his actual son, as we have no information on that head, but his spiritual son, Mark the Evangelist, cf. Acts 12:12; Colossians 4:10; Phil, 24.; 2 Timothy 4:11; 2 Timothy 1:2; 1 Corinthians 4:15; Galatians 4:19; Matthew 12:27. Papias reports him to have been Peter’s interpreter, so Tertullian and Clement of Alexandria. But the statements of these fathers do not warrant the inference that the Epistle was written in Rome, as a spurious subscription in several manuscripts declares. 1 Peter 5:14. Salute ye one another in a kiss of love.—Cf. 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; Romans 16:16. The custom of a holy brotherly kiss was at that time universally observed among Christians. “It was designed to be the seal of His love in whose name they kissed one another, but also the seal of their own mutual love, for without taking its existence for granted such a charge could hardly have been given.” Wiesinger. [For a full account of this custom, see Winer, Real-Wφrtebuch, s. v. Kuss.—M.] Peace—Amen.—εἰρήνη, see 1 Peter 1:2; Romans 16:24; Ephesians 6:23-24; 3 Jno. 15. It is the peace flowing from grace. It is enjoyed only by those who are in Christ Jesus, but by all thus situated, 1 Corinthians 1:3; Philippians 1:2; Colossians 1:2.—ἀμήν is wanting in many manuscripts. AND Which are the infallible marks of the state of grace? “It is a great guilt to make those who stand in the true grace of God doubt their state of grace, or at least to endeavour to make them believe that they will always remain beginners in Christianity, because, forsooth, they are unwilling to castigate their bodies with some uncommonly hard discipline, to join some peculiar party, and to receive some uncommonly high and profound wisdom of which that party, without any warrant of Holy Writ, makes boast, cf. Galatians 5:10; Galatians 1:8-9; 2 Peter 3:17-18.” Roos. Starke:—Believers stand ever in need both of instruction and exhortation to constancy under the cross in the course of Christianity, Proverbs 9:9.—Many a one may imagine himself to stand in grace, though he is under wrath and losing his hope. How much depends upon one’s being found in the true grace of God, and of being vitally assured thereof both inwardly and outwardly, 2 Timothy 3:5.—It was a custom of long duration that each sex, male and female separately, kissed, Luke 7:45-46. Peace and Christ, the Prince of Peace, go together.—Whoso desireth peace, must be in Christ. Whoso is in Him has true peace with all the blessings of salvation forever and ever, John 16:33. Lisco:—Do you stand in the grace of God? [Leighton:—To testify the true grace of God—the end of our preaching.—M.] [Neander:—“The fraternal kiss with which every one, after being baptized, was received into the community, by the Christians into whose immediate fellowship he entered—which the members bestowed on each other just before the celebration of the Communion, and with which every Christian saluted his brother, though he never saw him before—was not an empty form, but the expression of Christian feelings, a token of the relation in which Christians conceived themselves to stand to each other. It was this, indeed, which, in a cold and selfish age, struck the Pagans with wonder: to behold men of different countries, ranks, stages of culture, so intimately bound together; to see the stranger who came into a city, and by his letter of recognition (his Epistola formata) made himself known to the Christians of the place as a brother beyond suspicion, finding at once among them to whom he was personally unknown all manner of brotherly sympathy and protection.”—M.] Footnotes: 1 Peter 5:12. [τοῦπιστοῦἀδελφοῦ. = the faithful brother.—M.] 1 Peter 5:12. [ὑμῖν, not as E. V., “a faithful brothel unto you,” but dependent on ἔγραψα, “By Silvanus, etc., I have written to you.”—M.] 1 Peter 5:12. [Better retain the position of ὡςλογίζομαι in the original, and render, “By Silvanus, the faithful brother, as I reckon, etc.”—M.] 1 Peter 5:12. [δἰὀλίγων=in (by means of) few words.—M.] 1 Peter 5:12. [εἰςἥνστῆτε. A. B. Cod. Colb. Cod. Sin., so Lachmann and Alford; εἰςἣνἑστήκατε = K. L., Tischendorf and others. The weight of authority is on the side of the first. We may render, with E. V., “in which ye stand,” or, with Alford, “in which stand ye.”—M.] 1 Peter 5:13. [ἡἐνΒαβυλῶνισυνεκλεκτή=“She that is elected together with you in Babylon;” so German. See note below.—M.] 1 Peter 5:14. [Better render ἀσπάσασθε as ἀσπάζεται, 1 Peter 5:13, “salute.”—M.] 1 Peter 5:14. [A kiss of love.—M.] 1 Peter 5:14. [Rec. with K. L., and many versions inserts ἰησοῦ after χριστῷ.—M.] 1 Peter 5:14. [The subscription πετρου A. occurs in A. B.; Sin. τουαγιουαποςτολουπετρουκαθολικηεπιςτοληά L.—M.]