The
apostle describes the persons to whom he writes, and salutes them (ver. 1,
2), blesses God for their regeneration to a lively hope of eternal salvation
(ver. 3-5), in the hope of this salvation he shows they had great cause of
rejoicing, though for a little while they were in heaviness and affliction,
for the trial of their faith, which would produce joy unspeakable and full
of glory, ver. 6-9. This is that salvation which the ancient prophets
foretold and the angels desire to look into, ver. 10-12. He exhorts them to
sobriety and holiness, which he presses from the consideration of the blood
of Jesus, the invaluable price of man's redemption (ver. 13-21), and to
brotherly love, from the consideration of their regeneration, and the
excellency of their spiritual state, ver. 22-25.
1
Peter, an apostle of Jesus Christ, to the strangers scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect
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.
In this inscription we
have three parts:--
I. The author of it,
described, 1. By his name--Peter. His first name was Simon,
and Jesus Christ gave him the surname of Peter, which signifies a
rock, as a commendation of his faith, and to denote that he should be an
eminent pillar in the
church
of
God
, Gal. ii. 9. 2. By his office--an apostle of Jesus Christ. The word
signifies one sent, a legate, a messenger, any one sent in Christ's
name and about his work; but more strictly it signifies the highest office
in the Christian church. 1 Cor. xii. 28, God hath set some in the church,
first apostles. Their dignity and pre-eminence lay in these
things:--They were immediately chosen by Christ himself,--they were first
witnesses, then preachers, of the resurrection of Christ, and so of the
entire gospel-dispensation,--their gifts were excellent and
extraordinary,--they had a power of working miracles, not at all times, but
when Christ pleased,--they were led into all truth, were endowed with the
spirit of prophecy, and they had an extent of power and jurisdiction beyond
all others; every apostle was a universal bishop in all churches, and over
all ministers. In this humble manner Peter, (1.) Asserts his own character
as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is
bound to assert, the gifts and graces of God to him. To pretend to what we
have not is hypocrisy; and to deny what we have is ingratitude. (2.) He
mentions his apostolical function as his warrant and call to write this
epistle to these people. Note, It concerns all, but especially ministers, to
consider well their warrant and call from God to their work. This will
justify them to others, and give them inward support and comfort under all
dangers and discouragements.
II. The persons to whom
this epistle was addressed, and they are described,
1. By their external
condition--Strangers dispersed throughout
Pontus
,
Galatia
, &c. They were chiefly Jews, descended (as Dr. Prideaux thinks)
from those Jews who were translated from Babylon, by order of Antiochus king
of Syria, about two hundred years before the coming of Christ, and placed in
the cities of Asia Minor. It is very likely that our apostle had been among
them, and converted them, being the apostle of the circumcision, and that he
afterwards wrote this epistle to them from
Babylon
, where multitudes of the Jewish nation then resided. At present, their
circumstances were poor and afflicted. (1.) The best of God's servants may,
through the hardships of times and providences, be dispersed about, and
forced to leave their native countries. Those of whom the world was not
worthy have been forced to wander in mountains, in dens and caves of the
earth. (2.) We ought to have a special regard to the dispersed persecuted
servants of God. These were the objects of this apostle's particular care
and compassion. We should proportion our regard to the excellency and to the
necessity of the saints. (3.) The value of good people ought not to be
estimated by their present external condition. Here was a set of excellent
people, beloved of God, and yet strangers, dispersed and poor in the world;
the eye of God was upon them in all their dispersions, and the apostle was
tenderly careful to write to them for their direction and consolation.
2. They are described by
their spiritual condition: Elect according to the foreknowledge of God
the Father, &c. These poor strangers, who were oppressed and
despised in the world, were nevertheless in high esteem with the great God,
and in the most honourable state that any person can be in during this life;
for they were,
(1.) Elect according to
the foreknowledge of God the Father. Election is either to an office: so
Saul was the man whom the Lord chose to be king (1 Sam. x. 24), and our Lord
says to his apostles, Have not I chosen you twelve? (John vi. 70); or
it is to a church-state, for the enjoyment of special privileges: thus
Israel was God's elect (Deut. vii. 6), For thou art a holy people unto
the Lord thy God; the Lord thy God hath chosen thee to be a special people
unto himself above all people that are upon the face of the earth; or it
is to eternal salvation: God hath from the beginning chosen you to
salvation, through sanctification of the Spirit and belief of the truth.
This is the election here spoken of, importing God's gracious decree or
resolution to save some, and bring them, through Christ, by proper means, to
eternal life. [1.] This election is said to be according to the
foreknowledge of God. Foreknowledge may be taken in two ways:--First,
for mere prescience, foresight, or understanding, that such a thing will be,
before it comes to pass. Thus a mathematician certainly foreknows that at
such a time there will be an eclipse. This sort of foreknowledge is in God,
who at one commanding view sees all things that ever were, or are, or ever
will be. But such a prescience is not the cause why any thing is so or so,
though in the event it certainly will be so, as the mathematician who
foresees an eclipse does not thereby cause that eclipse to be. Secondly,
Foreknowledge sometimes signifies counsel, appointment, and approbation.
Acts ii. 23, Him being delivered by the determinate counsel and
foreknowledge of God. The death of Christ was not only foreseen, but
fore-ordained, as v. 20. Take it thus here; so the sense is, elect
according to the counsel, ordination, and free grace of God. [2.] It is
added, according to the foreknowledge of God the Father. By the
Father we are here to understand the first person of the blessed Trinity.
There is an order among the three persons, though no superiority; they are
equal in power and glory, and there is an agreed economy in their works.
Thus, in the affair of man's redemption, election is by way of eminency
ascribed to the Father, as reconciliation is to the Son and sanctification
to the Holy Ghost, though in each of these one person is not so entirely
interested as to exclude the other two. Hereby the persons of the Trinity
are more clearly discovered to us, and we are taught what obligations we are
under to each of them distinctly.
(2.) They were elect through
sanctification of the Spirit, unto obedience, and sprinkling of the blood of
Jesus Christ. The end and last result of election is eternal life and
salvation; but, before this can be accomplished, every elect person must be
sanctified by the Spirit, and justified by the blood of Jesus. God's decree
for man's salvation always operates through sanctification of the Spirit and
sprinkling of the blood of Jesus. By sanctification here understand, not a
federal sanctification only, but a real one, begun in regeneration, whereby
we are renewed after the image of God and made new creatures, and carried on
in the daily exercise of holiness, mortifying our sins more and more, and
living to God in all the duties of a Christian life, which is here summed up
in one word, obedience, comprehending all the duties of Christianity.
By the Spirit some would have the apostle to mean the spirit of man,
the subject sanctified. The legal or typical sanctification operated no
further than the purifying of the flesh, but the Christian dispensation
takes effect upon the spirit of man, and purifies that. Others, with better
reason, think that by spirit is meant the Holy Ghost, the author of
sanctification. He renews the mind, mortifies our sins (Rom. viii. 13), and
produces his excellent fruits in the hearts of Christians, Gal. v. 22, 23.
This sanctification of the Spirit implies the use of means. Sanctify them
through thy truth; thy word is truth, John xvii. 17. Unto obedience.
This word, as it is pointed in our translation, is referred to what goes
before it, and denotes the end of sanctification, which is, to bring
rebellious sinners to obedience again, to universal obedience, to obey the
truth and gospel of Christ: You have purified your souls in obeying the
truth through the Spirit, v. 22.
(3.) They were elected
also to the sprinkling of the blood of Jesus. They were designed by
God's decree to be sanctified by the Spirit, and to be purified by the merit
and blood of Christ. Here is a manifest allusion to the typical sprinklings
of blood under the law, which language these Jewish converts understood very
well. The blood of the sacrifices must not only be shed but sprinkled, to
denote that the benefits designed thereby are applied and imputed to the
offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice,
typified by the legal sacrifices, was not only shed, but must be sprinkled
and communicated to every one of these elect Christians, that through
faith in his blood they may obtain remission of sin, Rom. iii. 25. This
blood of sprinkling justifies before God (Rom. v. 9), seals the covenant
between God and us, of which the Lord's supper is a sign (Luke xxii. 20),
cleanses from all sin (1 John i. 7), and admits us into heaven, Heb. x. 19.
Note, [1.] God hath elected some to eternal life, some, not all; persons,
not qualification. [2.] All that are chosen to eternal life as the end are
chosen to obedience as the way. [3.] Unless a person be sanctified by the
Spirit, and sprinkled with the blood of Jesus, there will be no true
obedience in the life. [4.] There is a consent and co-operation of all the
persons of the Trinity in the affair of man's salvation, and their acts are
commensurate one to another: whoever the Father elects the Spirit sanctifies
unto obedience, and the Son redeems and sprinkles with his blood. [5.] The
doctrine of the Trinity lies at the foundation of all revealed religion. If
you deny the proper deity of the Son and Holy Spirit, you invalidate the
redemption of the one and the gracious operations of the other, and by this
means destroy the foundation of your own safety and comfort.
III. The salutation
follows: Grace unto you, and peace be multiplied. The blessings
desired for them are grace and peace. 1. Grace--the free
favour of God, with all its proper effects, pardoning, healing, assisting,
and saving. 2. Peace. All sorts of peace may be here intended,
domestic, civil, ecclesiastical peace in the church, and spiritual peace
with God, with the feeling of it in our own consciences. 3. Here is the
request or prayer, in relations to these blessings--that they may be
multiplied, which implies that they were already possessed in some degree of
these blessings, and he wishes them the continuation, the increase, and the
perfection of them. Learn, (1.) Those who possess spiritual blessings in
their own souls earnestly desire the communication of the same to others.
The grace of God is a generous, not a selfish principle. (2.) The best
blessings we can desire for ourselves, or one for another, are grace and
peace, with the multiplication of them; therefore the apostles so often make
this their prayer in the beginning and end of their epistles. (3.) Solid
peace cannot be enjoyed where there is no true grace; first grace, then
peace. Peace without grace is mere stupidity; but grace may be true where
there is for a time no actual peace; as Heman was distracted with terror,
and Christ was once in an agony. (4.) The increase of grace and peace, as
well as the first gift of them, is from God. Where he gives true grace he
will give more grace; and every good man earnestly desires the improvement
and multiplication of these blessings in himself and others.
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3
Blessed be the God and Father of our Lord Jesus Christ, which
according to his abundant mercy hath begotten us again unto a lively hope by
the resurrection of Jesus Christ from the dead, 4 To an
inheritance incorruptible, and undefiled, and that fadeth not away, reserved
in heaven for you, 5 Who are kept by the power of God through
faith unto salvation ready to be revealed in the last time.
We come now to the body of
the epistle, which begins with,
I. A congratulation of the
dignity and happiness of the state of these believers, brought in under the
form of a thanksgiving to God. Other epistles begin in like manner, 2 Cor. i.
3; Eph. i. 3. Here we have,
1. The duty performed,
which is blessing God. A man blesses God by a just acknowledgment of his
excellency and blessedness.
2. The object of this
blessing described by his relation to Jesus Christ: The God and Father of
our Lord Jesus Christ. Here are three names of one person, denoting his
threefold office. (1.) He is Lord, a universal king or sovereign.
(2.) Jesus, a priest or Saviour. (3.) Christ, a prophet,
anointed with the Spirit and furnished with all gifts necessary for the
instruction, guidance, and salvation of his church. This God, so blessed, is
the God of Christ according to his human nature, and his Father according to
his divine nature.
3. The reasons that oblige
us to this duty of blessing God, which are comprised in his abundant
mercy. All our blessings are owing to God's mercy, not to man's merit,
particularly regeneration. He hath begotten us again, and this
deserves our thanksgiving to God, especially if we consider the fruit it
produces in us, which is that excellent grace of hope, and that not such a
vain, dead, perishing hope as that of worldlings and hypocrites, but a
lively hope, a living, strong, quickening, and durable hope, as that hope
must needs be that has such a solid foundation as the resurrection of
Jesus Christ from the dead. Learn, (1.) A good Christian's condition is
never so bad but he has great reason still to bless God. As a sinner has
always reason to mourn, notwithstanding his present prosperity, so good
people, in the midst of their manifold difficulties, have reason still to
rejoice and bless God. (2.) In our prayers and praises we should address God
as the Father of our Lord Jesus Christ; it is only through him that
we and our services are accepted. (3.) The best of men owe their best
blessings to the abundant mercy of God. All the evil in the world is from
man's sin, but all the good in it is from God's mercy. Regeneration
is expressly ascribed to the abundant mercy of God, and so are all the rest;
we subsist entirely upon divine mercy. Of the nature of regeneration, see on
John iii. 3. (4.) Regeneration produces a lively hope of eternal life. Every
unconverted person is a hopeless creature; whatever he pretends to of that
kind is all confidence and presumption. The right Christian hope is what a
man is begotten again unto by the Spirit of God; it is not from nature, but
free grace. Those who are begotten to a new and spiritual life are begotten
to a new and spiritual hope. (5.) The hope of a Christian has this
excellency, it is a living hope. The hope of eternal life in a true
Christian is a hope that keeps him alive, quickens him, supports him, and
conducts him to heaven. Hope invigorates and spirits up the soul to action,
to patience, to fortitude, and perseverance to the end. The delusive hopes
of the unregenerate are vain and perishing; the hypocrite and his hope
expire and die both together, Job xxvii. 8. (6.) The resurrection of
Jesus Christ from the dead is the ground or foundation of a Christian's
hope. The resurrection of Christ is the act of the Father as a Judge, of the
Son as a conqueror. His resurrection demonstrates that the Father accepts
his death in full discharge for our ransom, that he is victorious over
death, the grave, and all our spiritual enemies; and it is also an assurance
of our own resurrection. There being an inseparable union between Christ and
his flock, they rise by virtue of his resurrection as a head, rather than by
virtue of his power as a Judge. We have risen with Christ, Col. iii.
1. From all this taken together, Christians have two firm and solid
foundations whereon to build their hope of eternal life.
II. Having congratulated
these people on their new birth, and the hope of everlasting life, the
apostle goes on to describe that life under the notion of an inheritance,
a most proper way of speaking to these people; for they were poor and
persecuted, perhaps turned out of their inheritances to which they were
born; to allay this grievance, he tells them they were new-born to a new
inheritance, infinitely better than what they had lost. Besides, they were
most of them Jews, and so had a great affection to the land of Canaan, as
the land of their inheritance, settled upon them by God himself; and to be
driven out from abiding in the inheritance of the Lord was looked upon as a
sore judgment, 1 Sam. xxvi. 19. To comfort them under this they are put in
mind of a noble inheritance reserved in heaven for them, such a one that the
land of Canaan was but a mere shadow in comparison with it. Here note,
1. Heaven is the undoubted
inheritance of all the children of God; all that are born again are born to
an inheritance, as a man makes his child his heir; the apostle argues, If
children, then heirs, Rom. viii. 17. God giveth his gifts unto all, but
the inheritance to none but his children; those that are his sons and
daughters by regeneration and adoption receive the promise of eternal
inheritance, Heb. ix. 15. This inheritance is not our purchase, but our
Father's gift; not wages that we merit, but the effect of grace, which first
makes us children and then settles this inheritance upon us by a firm
unalterable covenant.
2. The incomparable
excellencies of this inheritance, which are four:-- (1.) It is
incorruptible, in which respect it is like its Maker, who is called the incorruptible
God, Rom. i. 23. All corruption is a change from better to worse, but
heaven is without change and without end; the house is eternal in the
heavens, and the possessors must subsist for ever, for their corruptible
must put on incorruption, 1 Cor. xv. 53. (2.) This inheritance is
undefiled, like the great high priest that is now in possession of it, who
is holy, harmless, and undefiled, Heb. vii. 26. Sin and misery, the
two grand defilements that spoil this world, and mar its beauty, have no
place there. (3.) It fadeth not away, but always retains its vigour and
beauty, and remains immarcescible, ever entertaining and pleasing the saints
who possess it, without the least weariness or distaste. (4.) "Reserved
in heaven for you," which expression teaches us, [1.] That it is a
glorious inheritance, for it is in heaven, and all that is there is
glorious, Eph. i. 18. [2.] It is certain, a reversion in another world,
safely kept and preserved till we come to the possession of it. [3.] The
persons for whom it is reserved are described, not by their names, but by
their character: for you, or us, or every one that is begotten
again to a lively hope. This inheritance is preserved for them, and none
but them; all the rest will be shut out for ever.
III. This inheritance
being described as future, and distant both in time and place, the apostle
supposes some doubt or uneasiness yet to remain upon the minds of these
people, whether they might not possibly fall short by the way. "Though
the happiness be safe in heaven, yet we are still upon earth, liable to
abundance of temptations, miseries, and infirmities. Are we in such a safe
state that we shall certainly come thither?" To this he answers that
they should be safely guarded and conducted thither; they should be kept and
preserved from all such destructive temptations and injuries as would
prevent their safe arrival at eternal life. The heir to an earthly estate
has no assurance that he shall live to enjoy it, but the heirs of heaven
shall certainly be conducted safely to the possession of it. The blessing
here promised is preservation: You are kept; the author of it is God;
the means in us made use of for that end are our own faith and care;
the end to which we are preserved is salvation; and the time when we
shall see the safe end and issue of all is the last time. Note, 1.
Such is the tender care of God over his people that he not only gives them
grace, but preserves them unto glory. Their being kept implies both danger
and deliverance; they may be attacked, but shall not be overcome. 2. The
preservation of the regenerate to eternal life is the effect of God's power.
The greatness of the work, the number of enemies, and our own infirmities,
are such that no power but what is almighty can preserve the soul through
all unto salvation; therefore the scripture often represents man's salvation
as the effect of divine power, 2 Cor. xii. 9; Rom. xiv. 4. 3. Preservation
by God's power does not supersede man's endeavour and care for his own
salvation; here are God's power and man's faith, which implies an earnest
desire of salvation, a reliance upon Christ according to his invitations and
promises, a vigilant care to do every thing pleasing to God and avoid
whatever is offensive, an abhorrence of temptations, a respect to the
recompence of reward, and persevering diligence in prayer. By such a
patient, operating, conquering faith, we are kept under the assistance of
divine grace, unto salvation; faith is a sovereign preservative of the soul
through a state of grace unto a state of glory. 4. This salvation is ready
to be revealed in the last time. Here are three things asserted about
the salvation of the saints:-- (1.) That it is now prepared, and made ready,
and reserved in heaven for them. (2.) Though it be made ready now, yet it is
in a great measure hidden and unrevealed at present, not only to the
ignorant, blind world, that never enquire after it, but even to the heirs of
salvation themselves. It does not yet appear what we shall be, 1 John
iii. 2. (3.) That it shall be fully and completely revealed in the last
time, or at the last day of judgment. Life and immortality are now
brought to light by the gospel, but this life will be revealed more
gloriously at death, when the soul shall be admitted into the presence of
Christ, and behold his glory; and even beyond this there will be a further
and a final revelation of the amplitude and transcendency of the saints'
felicity at the last day, when their bodies shall be raised and re-united to
their souls, and judgment shall pass upon angels and men, and Christ shall
publicly honour and applaud his servants in the face of all the world.
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6
Wherein ye greatly rejoice, though now for a season, if need be, ye are in
heaviness through manifold temptations: 7 That the trial of your
faith, being much more precious than of gold that perisheth, though it be
tried with fire, might be found unto praise and honour and glory at the
appearing of Jesus Christ: 8 Whom having not seen, ye love; in
whom, though now ye see him not, yet believing, ye rejoice with joy
unspeakable and full of glory: 9 Receiving the end of your
faith, even the salvation of your souls.
The first word, wherein,
refers to the apostle's foregoing discourse about the excellency of their
present state, and their grand expectations for the future. "In this
condition you greatly rejoice, though now for a season, or a little
while, if need be, you are made sorrowful through manifold temptations,"
v. 6.
I. The apostle grants they
were in great affliction, and propounds several things in mitigation of
their sorrows. 1. Every sound Christian has always something wherein he may
greatly rejoice. Great rejoicing contains more than an inward placid
serenity of mind or sensation of comfort; it will show itself in the
countenance and conduct, but especially in praise and gratitude. 2. The
chief joy of a good Christian arises from things spiritual and heavenly,
from his relation to God and to heaven. In these every sound Christian
greatly rejoices; his joy arises from his treasure, which consists of
matters of great value, and the title to them is sure. 3. The best
Christians, those who have reason greatly to rejoice, may yet be in great
heaviness through manifold temptations. All sorts of adversities are
temptations, or trials of faith, patience, and constancy. These seldom go
singly, but are manifold, and come from different quarters, the effect of
all which is great heaviness. As men, we are subject to sorrows, personal
and domestic. As Christians, our duty to God obliges us to frequent sorrow:
and our compassion towards the miserable, the dishonour done to God, the
calamities of his church, and the destruction of mankind, from their own
folly and from divine vengeance, raise, in a generous and pious mind, almost
continual sorrow. I have great heaviness and continual sorrow in my
heart, Rom. ix. 2. 4. The afflictions and sorrows of good people are but
for a little while, they are but for a season; though they may be smart,
they are but short. Life itself is but for a little while, and the sorrows
of it cannot survive it; the shortness of any affliction does much abate the
heaviness of it. 5. Great heaviness is often necessary to a Christian's
good: If need be, you are in heaviness. God does not afflict his
people willingly, but acts with judgment, in proportion to our needs. There
is a conveniency and fitness, nay, an absolute necessity in the case, for so
the expression signifies: it must be; therefore no man should be moved
by these afflictions. For yourselves know that we are appointed thereunto,
1 Thess. iii. 3. These troubles, that lie heavy, never come upon us but when
we have need, and never stay any longer than needs must.
II. He expresses the end
of their afflictions and the ground of their joy under them, v. 7.
The end of good people's afflictions is the trial of their faith. As
to the nature of this trial, it is much more precious than of gold that
perisheth, though it be tried with fire. The effect of the trial is
this, it will be found unto praise, honour, and glory at the appearing of
Jesus Christ. Note, 1. The afflictions of serious Christians are
designed for the trial of their faith. God's design in afflicting his people
is their probation, not their destruction; their advantage, not their ruin:
a trial, as the word signifies, is an experiment or search made upon
a man, by some affliction, to prove the value and strength of his faith.
This trial is made upon faith principally, rather than any other grace,
because the trial of this is, in effect, the trial of all that is good in
us. Our Christianity depends upon our faith; if this be wanting, there is
nothing else that is spiritually good in us. Christ prays for this apostle, that
his faith might not fail; if that be supported, all the rest will stand
firm; the faith of good people is tried, that they themselves may have the
comfort of it, God the glory of it, and others the benefit of it. 2. A tried
faith is much more precious than tried gold. Here is a double comparison of
faith and gold, and the trial of the one with the trial of the other. Gold
is the most valuable, pure, useful, and durable, of all the metals; so is
faith among the Christian virtues; it lasts till it brings the soul to
heaven, and then it issues in the glorious fruition of God for ever. The
trial of faith is much more precious than the trial of gold; in both there
is a purification, a separation of the dross, and a discovery of the
soundness and goodness of the things. Gold does not increase and multiply by
trial in the fire, it rather grows less; but faith is established,
improved, and multiplied, by the oppositions and afflictions that it meets
with. Gold must perish at last--gold that perisheth; but faith
never will. I have prayed for thee, that thy faith fail not, Luke
xxii. 32. The trial of faith will be found to praise, and honour, and glory.
Honour is properly that esteem and value which one has with another, and so
God and man will honour the saints. Praise is the expression or declaration
of that esteem; so Christ will commend his people in the great day, Come,
you blessed of my Father, &c. Glory is that lustre wherewith a
person, so honoured and praised, shines in heaven. Glory, honour, and
peace, to every man that worketh good, Rom. ii. 10. If a tried faith be
found to praise, honour, and glory, let this recommend faith to you, as much
more precious than gold, though it be assaulted and tried by afflictions. If
you make your estimate either from present use or the final event of both,
this will be found true, however the world may take it for an incredible
paradox. 4. Jesus Christ will appear again in glory, and, when he does so,
the saints will appear with him, and their graces will appear illustrious;
and the more they have been tried the more bright they will then appear. The
trial will soon be over, but the glory, honour, and praise will last to
eternity. This should reconcile you to your present afflictions: they
work for you a far more exceeding and eternal weight of glory.
III. He particularly
commends the faith of these primitive Christians upon two accounts:--
1. The excellency of its
object, the unseen Jesus. The apostle had seen our Lord in the flesh, but
these dispersed Jews never did, and yet they believed in him, v. 8.
It is one thing to believe God, or Christ (so the devils believe), and
another thing to believe in him, which denotes subjection, reliance, and
expectation of all promised good from him.
2. On account of two
notable productions or effects of their faith, love and joy,
and this joy so great as to be above description: You rejoice with joy
unspeakable, and full of glory. Learn,
(1.) The faith of a
Christian is properly conversant about things revealed, but not seen. Sense
converses with things sensible and present; reason is a higher guide, which
by sure deductions can infer the operation of causes, and the certainty of
events; but faith ascends further still, and assures us of abundance of
particulars that sense and reason could never have found out, upon the
credit of revelation; it is the evidence of things not seen.
(2.) True faith is never
alone, but produces a strong love to Jesus Christ. True Christians have a
sincere love to Jesus, because they believe in him. This love discovers
itself in the highest esteem for him, affectionate desires after him,
willingness to be dissolved to be with him, delightful thoughts, cheerful
services and sufferings, &c.
(3.) Where there are true
faith and love to Christ there is, or may be, joy unspeakable and full of
glory. This joy is inexpressible, it cannot be described by words; the
best discovery is by an experimental taste of it; it is full of glory,
full of heaven. There is much of heaven and the future glory in the present
joys of improved Christians; their faith removes the causes of sorrow, and
affords the best reasons for joy. Though good people sometimes walk in
darkness, it is often owing to their own mistakes and ignorance, or to a
fearful or melancholy disposition, or to some late sinful conduct, or
perhaps to some sad occurrence of providence, that sinks their comfort for
the present, yet they have reason to rejoice in the Lord, and joy in the God
of their salvation, Heb. iii. 18. Well might these primitive Christians
rejoice with the joy unspeakable, since they were every day receiving the
end of their faith, the salvation of their souls, v. 9. Note,
[1.] The blessing they were receiving: The salvation of their souls
(the more noble part being put for the whole man), which salvation is here
called the end of their faith, the end wherein faith terminates:
faith helps to save the soul, then it has done its work, and ceases for
ever. [2.] He speaks of the present time: You are now actually receiving
the end of your faith, &c. [3.] The word used alludes to the games
at which the conqueror received or bore away from the judge of the contest a
crown or reward, which he carried about in triumph; so the salvation of the
soul was the prize these Christians sought for, the crown they laboured for,
the end they aimed at, which came nearer and more within their reach every
day. Learn, First, Every faithful Christian is daily receiving the
salvation of his soul; salvation is one permanent thing, begun in this life,
not interrupted by death, and continued to all eternity. These believers had
the beginnings of heaven in the possession of holiness and a heavenly mind,
in their duties and communion with God, in the earnest of the inheritance,
and the witness of the divine Spirit. This was properly urged to these
distressed people; they were on the losing side in the world, but the
apostle puts them in the mind of what they were receiving; if they lost an
inferior good, they were all the while receiving the salvation of their
souls. Secondly, It is lawful for a Christian to make the salvation
of his soul his end; the glory of God and our own felicity are so connected
that if we regularly seek the one we must attain the other.
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Privileges
of Christians.
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A. D. 66.
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10
Of which salvation the prophets have enquired and searched diligently, who
prophesied of the grace that should come unto you: 11
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. 12 Unto 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.
The apostle having
described the persons to whom he wrote, and declared to them the excellent
advantages they were under, goes on to show them what warrant he had for
what he had delivered; and because they were Jews, and had a profound
veneration for the Old Testament, he produces the authority of the prophets
to convince them that the doctrine of salvation by faith in Jesus Christ was
no new doctrine, but the same which the old prophets did enquire and search
diligently into. Note,
I. Who made this diligent
search--the prophets, who were persons inspired by God either to do
or to say things extraordinary, above the reach of their own studies and
abilities, as foretelling things to come, and revealing the will of God, by
the direction of the Holy Spirit.
II. The object of their
search, which was salvation, and the grace of God which should
come unto you; the general salvation of men of all nations by Jesus
Christ, and more especially the salvation afforded to the Jews, the grace
that should come to them from him who was not sent but to the lost
sheep of the house of Israel. They foresaw glorious times of light,
grace, and comfort, coming upon the church, which made the prophets and
righteous men desire to see and hear the things which came to pass in the
days of the gospel.
III. The manner of their
enquiry: they enquired and searched diligently. The words are strong
and emphatic, alluding to miners, who dig to the bottom, and break through
not only the earth, but the rock, to come to the ore; so these holy prophets
had an earnest desire to know, and were proportionably diligent in their
enquiries after the grace of God, which was to be revealed in the days of
the Messiah: their being inspired did not make their industrious search
needless; for, notwithstanding their extraordinary assistance from God, they
were obliged to make use of all the ordinary methods of improvement in
wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he
understood by books and study the computations of time, ch. ix. 2.
Even their own revelation required their study, meditation, and prayer; for
many prophecies had a double meaning: in their first intention they aimed at
some person or event near at hand, but their ultimate design was to describe
the person, sufferings, or kingdom of Christ. Observe, 1. The doctrine of
man's salvation by Jesus Christ has been the study and admiration of the
greatest and wisest of men; the nobleness of the subject, and their own
concern in it, have engaged them, with most accurate attention and
seriousness to search into it. 2. A good man is much affected and pleased
with the grace and mercy of God to others, as well as to himself. The
prophets were highly delighted with the prospects of mercy to be shown
both to Jews and Gentiles at the coming of Christ. 3. Those who would be
acquainted with this great salvation, and the grace that shines therein,
must enquire and search diligently into it: if it was necessary for an
inspired prophet to do so, much more for persons so weak and injudicious as
we are. 4. The grace that came by the gospel excels all that was before it;
the gospel dispensation is more glorious, evident, intelligible, extensive,
and effectual, than any dispensation that ever did precede it.
IV. The particular matters
which the ancient prophets chiefly searched into, which are expressed in v.
11. Jesus Christ was the main subject of their studies; and, in relation to
him, they were most inquisitive into,
1. His humiliation and
death, and the glorious consequences of it: The sufferings of Christ, and
the glories that should follow. This enquiry would lead them into a view
of the whole gospel, the sum whereof is this, that Christ Jesus was
delivered for our offences and raised again for our justification.
2. The time, and the
manner of the times, wherein the Messiah was to appear. Undoubtedly these
holy prophets earnestly desired to see the days of the Son of man; and
therefore, next to the thing itself, their minds were set upon the time of
its accomplishment, so far as the Spirit of Christ, which was in them, had
signified any thing towards that purpose. The nature of the times was also
under their strict consideration, whether they would be quiet or troublesome
times, times of peace or times of war. Learn, (1.) Jesus Christ had a being
before his incarnation; for his Spirit did then exist in the prophets, and
therefore he whose that Spirit then was must be in being also. (2.) The
doctrine of the Trinity was not wholly unknown to the faithful in the Old
Testament. The prophets knew that they were inspired by a Spirit that was in
them; this Spirit they knew to be the Spirit of Christ, and consequently
distinct from Christ himself: here is a plurality of persons, and from other
parts of the Old Testament a Trinity may be collected. (3.) The works here
ascribed to the Holy Ghost prove him to be God. He did signify,
discover, and manifest to the prophets, many hundred years beforehand,
the sufferings of Christ, with a multitude of particular circumstances
attending them; and he did also testify, or give proof and evidence
beforehand, of the certainty of that event, by inspiring the prophets to
reveal it, to work miracles in confirmation of it, and by enabling the
faithful to believe it. These works prove the Spirit of Christ to be God,
since he is possessed of almighty power and infinite knowledge. (4.) From
the example of Christ Jesus learn to expect a time of services and
sufferings before you are received to glory. It was so with him, and the
disciple is not above his Lord. The suffering time is but short, but the
glory is everlasting; let the suffering season be ever so sharp and severe,
it shall not hinder, but work for us a far more exceeding and eternal
weight of glory.
V. The success with which
their enquiries were crowned. Their holy endeavours to inform themselves
were not slighted, for God gave them a satisfactory revelation to quiet and
comfort their minds. They were informed that these things should not come to
pass in their time, but yet all was firm and certain, and should come to
pass in the times of the apostles: Not unto themselves, but to us;
and we must report them, under the infallible direction of the Holy Ghost,
to all the world. Which things the angels, &c.
You have here three sorts
of students, or enquirers into the great affair of man's salvation by Jesus
Christ:-- 1. The prophets, who searched diligently into it. 2.
The apostles, who consulted all the prophecies, and were witnesses of the
accomplishment of them, and so reported what they knew to others in the
preaching of the gospel. 3. The angels, who most attentively pry into these
matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and
our duty will certainly be answered with good success. The prophets are
answered with a revelation. Daniel studies, and receives information: the
Bereans search the scriptures, and are confirmed. (2.) The holiest and best
of men sometimes have their lawful and pious requests denied. It was both
lawful and pious for these prophets to desire to know more than they were
permitted to know about the time of the appearance of Christ in the world,
but they were denied. It is lawful and pious for good parents to pray for
their wicked children, for the poor to pray against poverty, for a good man
to pray against death; yet, in these honest requests, they often are denied.
God is pleased to answer our necessities rather than our requests. (3.) It
is the honour and practice of a Christian to be useful to others, in many
cases, rather than to himself. The prophets ministered to others, not unto
themselves. None of us liveth to himself, Rom. xiv. 7. Nothing is
more contrary to man's nature nor to Christian principles than for a man to
make himself his own end, and live to himself. (4.) The revelations of God
to his church, though gradual, and given by parcels, are all perfectly
consistent; the doctrine of the prophets and that of the apostles exactly
agree, as coming from the same Spirit of God. (5.) The efficacy of the
evangelical ministry depends upon the Holy Ghost sent down from heaven. The
gospel is the ministration of the Spirit; the success of it depends upon his
operation and blessing. (6.) The mysteries of the gospel, and the methods of
man's salvation, are so glorious that the blessed angels earnestly desire to
look into them; they are curious, accurate, and industrious in prying into
them; they consider the whole scheme of man's redemption with deep attention
and admiration, particularly the points the apostle had been discoursing of:
Which things the angels desire to stoop down and look into, as
the cherubim did continually towards the mercy-seat.
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Sobriety and Holiness; Exhortation to Brotherly Love.
A. D. 66.
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13
Wherefore 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; 14 As obedient children, not fashioning yourselves
according to the former lusts in your ignorance: 15 But as he
which hath called you is holy, so be ye holy in all manner of
conversation; 16 Because it is written, Be ye holy; for I am
holy. 17 And if ye call on the Father, who without respect of
persons judgeth according to every man's work, pass the time of your
sojourning here in fear: 18 Forasmuch 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;
19 But with the precious blood of Christ, as of a lamb without blemish and
without spot: 20 Who verily was foreordained before the
foundation of the world, but was manifest in these last times for you,
21 Who 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. 22 Seeing
ye have purified your souls in obeying the truth through the Spirit unto
unfeigned love of the brethren, see that ye love one another with a
pure heart fervently: 23 Being born again, not of corruptible
seed, but of incorruptible, by the word of God, which liveth and abideth for
ever.
Here the apostle begins
his exhortations to those whose glorious state he had before described,
thereby instructing us that Christianity is a doctrine according to
godliness, designed to make us not only wiser, but better.
I. He exhorts them to
sobriety and holiness.
1. Wherefore gird up
the loins of your mind, &c., v. 13. As if he had said, "Wherefore,
since you are so honoured and distinguished, as above, Gird up the loins
of your mind. You have a journey to go, a race to run, a warfare to
accomplish, and a great work to do; as the traveller, the racer, the
warrior, and the labourer, gather in, and gird up, their long and loose
garments, that they may be more ready, prompt, and expeditious in their
business, so do you by your minds, your inner man, and affections seated
there: gird them, gather them in, let them not hang loose and
neglected about you; restrain their extravagances, and let the loins or
strength and vigour of your minds be exerted in your duty; disengage
yourselves from all that would hinder you, and go on resolutely in your
obedience. Be sober, be vigilant against all your spiritual dangers
and enemies, and be temperate and modest in eating, drinking, apparel,
recreation, business, and in the whole of your behaviour. Be sober-mined
also in opinion, as well as in practice, and humble in your judgment of
yourselves." And hope to the end, for the grace that is to be
brought to you at the revelation of Jesus Christ. Some refer this to the
last judgment, as if the apostle directed their hope to the final revelation
of Jesus Christ; but it seems more natural to take it, as it might be
rendered, "Hope perfectly, or thoroughly, for the grace that
is brought to you in or by the revelation of Jesus Christ; that
is, by the gospel, which brings life and immortality to light. Hope
perfectly, trust without doubting to that grace which is now offered to you
by the gospel." Learn, (1.) The main work of a Christian lies in the
right management of his heart and mind; the apostle's first direction is to
gird up the loins of the mind. (2.) The best Christians have need to be
exhorted to sobriety. These excellent Christians are put in mind of it; it
is required of a bishop (1 Tim. iii. 2), of aged men (Tit. ii. 2), the young
women are to be taught it, and the young men are directed to be
sober-minded, Tit. ii. 4, 6. (3.) A Christian's work is not over as soon as
he has got into a state of grace; he must still hope and strive for more
grace. When he has entered the strait gate, he must still walk in the narrow
way, and gird up the loins of his mind for that purpose. (4.) A strong and
perfect trust in God's grace is very consistent with our best endeavours in
our duty; we must hope perfectly, and yet gird up our loins, and address
ourselves vigorously to the work we have to do, encouraging ourselves from
the grace of Jesus Christ.
2. As obedient
children, &c., v. 14. These words may be taken as a rule of
holy living, which is both positive--"You ought to live as obedient
children, as those whom God hath adopted into his family, and
regenerated by his grace;" and negative--"You must not fashion
yourselves according to the former lusts, in your ignorance." Or
the words may be taken as an argument to press them to holiness from the
consideration of what they now are, children of obedience, and what they
were when they lived in lust and ignorance. Learn, (1.) The children of God
ought to prove themselves to be such by their obedience to God, by their
present, constant, universal obedience. (2.) The best of God's children have
had their times of lust and ignorance; the time has been when the whole
scheme of their lives, their way and fashion, was to accommodate and gratify
their unlawful desires and vicious appetites, being grossly ignorant of God
and themselves, of Christ and the gospel. (3.) Persons, when converted,
differ exceedingly from what they were formerly. They are people of another
fashion and manner from what they were before; their inward frame,
behaviour, speech, and conversation, are much altered from what they were in
times past. (4.) The lusts and extravagances of sinners are both the fruits
and the signs of their ignorance.
3. But as he who hath
called you, &c., v. 15, 16. Here is a noble rule enforced by
strong arguments: Be you holy in all manner of conversation. Who is
sufficient for this? And yet it is required in strong terms, and enforced by
three reasons, taken from the grace of God in calling us,--from his command,
it is written,--and from his example. Be you holy, for I am holy.
Learn, (1.) The grace of God in calling a sinner is a powerful engagement to
holiness. It is a great favour to be called effectually by divine grace out
of a state of sin and misery into the possession of all the blessings of the
new covenant; and great favours are strong obligations; they enable as well
as oblige to be holy. (2.) Complete holiness is the desire and duty of every
Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent
of it, be universal. We must be holy, and be so in all manner of
conversation; in all civil and religious affairs, in every condition,
prosperous or reverse; towards all people, friends and enemies; in all our
intercourse and business still we must be holy. [2.] For the pattern of it.
We must be holy, as God is holy: we must imitate him, though we can
never equal him. He is perfectly, unchangeably, and eternally holy; and we
should aspire after such a state. The consideration of the holiness of God
should oblige as to the highest degree of holiness we can attain unto. (3.)
The written word of God is the surest rule of a Christian's life, and by
this rule we are commanded to be holy every way. (4.) The Old-Testament
commands are to be studied and obeyed in the times of the New Testament; the
apostle, by virtue of a command delivered several times by Moses, requires
holiness in all Christians.
4. If you call on the
Father, &c., v. 17. The apostle does not there express any
doubt at all whether these Christians would call upon their heavenly Father,
but supposes they would certainly do it, and from this argues with them to pass
the time of their sojourning here in fear: "If you own the great
God as a Father and a Judge, you ought to live the time of your sojourning
here in his fear." Learn, (1.) All good Christians look upon themselves
in this world as pilgrims and strangers, as strangers in a distant country,
passing to another, to which they properly belong, Ps. xxxix. 12; Heb. xi.
13. (2.) The whole time of our sojourning here is to be passed in the fear
of God. (3.) The consideration of God as a Judge is not improper for those
who can truly call him Father. Holy confidence in God as a Father, an awful
fear of him as a Judge, are very consistent; to regard God as a Judge is a
singular means to endear him to us as a Father. (4.) The judgment of God
will be without respect of persons: According to every man's work. No
external relation to him will protect any; the Jew may call God Father and
Abraham father, but God will not respect persons, nor favour their cause,
from personal considerations, but judge them according to their work. The
works of men will in the great day discover their persons; God will make all
the world to know who are his by their works. We are obliged to faith,
holiness, and obedience, and our works will be an evidence whether we have
complied with our obligations or not.
5. The apostle having
extorted them to pass the time of their sojourning in the fear of God
from this consideration, that they called on the Father, he adds (v.
18) a second argument: Because or forasmuch as you were not
redeemed with corruptible things, &c. Herein he puts them in mind,
(1.) That they were redeemed, or bought back again, by a ransom paid to the
Father. (2.) What the price paid for their redemption was: Not with
corruptible things, as silver and gold, but with the precious blood of
Christ. (3.) From what they were redeemed: From a vain conversation
received by tradition. (4.) They knew this: Forasmuch as you know,
and cannot pretend ignorance of this great affair. Learn, [1.] The
consideration of our redemption ought to be a constant and powerful
inducement to holiness, and the fear of God. [2.] God expects that a
Christian should live answerably to what he knows, and therefore we have
great need to be put in mind of what we already know, Ps. xxxix. 4. [3.]
Neither silver nor gold, nor any of the corruptible things of this world,
can redeem so much as one soul. They are often snares, temptations, and
hindrances to man's salvation, but they can by no means purchase or procure
it; they are corruptible, and therefore cannot redeem an incorruptible and
immortal soul. [4.] The blood of Jesus Christ is the only price of man's
redemption. The redemption of man is real, not metaphorical. We are bought
with a price, and the price is equal to the purchase, for it is the precious
blood of Christ; it is the blood of an innocent person, a lamb without
blemish and without spot, whom the paschal lamb represented, and of an
infinite person, being the Son of God, and therefore it is called the blood
of God, Acts xx. 28. [5.] The design of Christ in shedding his most precious
blood was to redeem us, not only from eternal misery hereafter, but from a
vain conversation in this world. That conversation is vain which is empty,
frivolous, trifling, and unserviceable to the honour of God, the credit of
religion, the conviction of unbelievers, and the comfort and satisfaction of
a man's own conscience. Not only the open wickedness, but the vanity and
unprofitableness of our conversation are highly dangerous. [6.] A man's
conversation may carry an appearance of devotion, and may plead antiquity,
custom, and tradition, in its defence, and yet after all be a most vain
conversation. The Jews had a deal to say from these heads, for all their
formalities; and yet their conversation was so vain that only the blood of
Christ could redeem them from it. Antiquity is no certain rule of verity,
nor is it a wise resolution, "I will live and die in such a way,
because my forefathers did so."
6. Having mentioned the
price of redemption, the apostle goes on to speak of some things relating
both to the Redeemer and the redeemed, v. 20, 21.
(1.) The Redeemer is
further described, not only as a Lamb without spot, but as one, [1.] That
was fore-ordained before the foundation of the world, fore-ordained
or foreknown. When prescience is ascribed to God, it implies more than bare
prospect or speculation. It imports an act of the will, a resolution that
the thing shall be, Acts ii. 23. God did not only foreknow, but determine
and decree, that his Son should die for man, and this decree was before the
foundation of the world. Time and the world began together; before the
commencement of time there was nothing but eternity. [2.] That was manifested
in these last days for them. He was manifested or demonstrated to be
that Redeemer whom God had fore-ordained. He was manifested by his birth, by
his Father's testimony, and by his own works, especially by his resurrection
from the dead, Rom. i. 4. "This was done in these last times of the New
Testament and of the gospel, for you, you Jews, you sinners, you afflicted
ones; you have the comfort of the manifestation and appearance of Christ, if
you believe on him." [3.] That was raised from the dead by the Father,
who gave him glory. The resurrection of Christ, considered as an act of
power, is common to all the three persons, but as an act of judgment it is
peculiar to the Father, who as a Judge released Christ, raised him from the
grave, and gave him glory, proclaimed him to all the world to be his Son by
his resurrection from the dead, advanced him to heaven, crowned him with
glory and honour, invested him with all power in heaven and earth, and
glorified him with that glory which he had with God before the world was.
(2.) The redeemed are also
described here by their faith and hope, the cause of which is Jesus Christ:
"You do by him believe in God--by him as the author, encourager,
support, and finisher of your faith; your faith and hope now may be in God,
as reconciled to you by Christ the Mediator."
(3.) From all this we
learn, [1.] The decree of God to send Christ to be a Mediator was from
everlasting, and was a just and merciful decree, which yet does not at all
excuse man's sin in crucifying him, Acts ii. 23. God had purposes of special
favour towards his people long before he made any manifestations of such
grace to them. [2.] Great is the happiness of the last times in comparison
with what the former ages of the world enjoyed. The clearness of light, the
supports of faith, the efficacy of ordinances, and the proportion of
comforts--these are all much greater since the manifestation of Christ than
they were before. Our gratitude and services should be suitable to such
favours. [3.] The redemption of Christ belongs to none but true believers. A
general impetration is asserted by some and denied by others, but none
pretend to a general application of Christ's death for the salvation of all.
Hypocrites and unbelievers will be ruined for ever, notwithstanding the
death of Christ. [4.] God in Christ is the ultimate object of a Christian's
faith, which is strongly supported by the resurrection of Christ, and the
glory that did follow.
II. He exhorts them to
brotherly love.
1. He supposes that the
gospel had already had such an effect upon them as to purify their souls
while they obeyed it through the Spirit, and that it had produced at least
an unfeigned love of the brethren; and thence he argues with them to
proceed to a higher degree of affection, to love one another with a pure
heart fervently, v. 22. Learn, (1.) It is not to be doubted but that
every sincere Christian purifies his soul. The apostle takes this for
granted: Seeing you have, &c. To purify the soul supposes some
great uncleanness and defilement which had polluted it, and that this
defilement is removed. Neither the Levitical purifications under the law,
nor the hypocritical purifications of the outward man, can effect this. (2.)
The word of God is the great instrument of a sinner's purification: Seeing
you have purified your souls in obeying the truth. The gospel is called
truth, in opposition to types and shadows, to error and falsehood. This
truth is effectual to purify the soul, if it be obeyed, John xvii. 17. Many
hear the truth, but are never purified by it, because they will not submit
to it nor obey it. (3.) The Spirit of God is the great agent in the
purification of man's soul. The Spirit convinces the soul of its impurities,
furnishes those virtues and graces that both adorn and purify, such as faith
(Acts xv. 9), hope (1 John iii. 3), the fear of God (Ps. xxxiv. 9), and the
love of Jesus Christ. The Spirit excites our endeavours, and makes them
successful. The aid of the Spirit does not supersede our own industry; these
people purified their own souls, but it was through the Spirit. (4.) The
souls of Christians must be purified before they can so much as love one
another unfeignedly. There are such lusts and partialities in man's nature
that without divine grace we can neither love God nor one another as we
ought to do; there is no charity but out of a pure heart. (5.) It is the
duty of all Christians sincerely and fervently to love one another. Our
affection to one another must be sincere and real, and it must be fervent,
constant, and extensive.
2. He further presses upon
Christians the duty of loving one another with a pure heart fervently from
the consideration of their spiritual relation; they are all born again,
not of corruptible seed, but incorruptible, &c. Hence we may learn,
(1.) That all Christians are born again. The apostle speaks of it as what is
common to all serious Christians, and by this they are brought into a new
and a near relation to one another, they become brethren by their new birth.
(2.) The word of God is the great means of regeneration, Jam. i. 18. The
grace of regeneration is conveyed by the gospel. (3.) This new and second
birth is much more desirable and excellent than the first. This the apostle
teaches by preferring the incorruptible to the corruptible seed. By the one
we become the children of men, by the other the sons and daughters of the
Most High. The word of God being compared to seed teaches us that though it
is little in appearance, yet it is wonderful in operation, though it lies
hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those
that are regenerate should love one another with a pure heart fervently.
Brethren by nature are bound to love one another; but the obligation is
double where there is a spiritual relation: they are under the same
government, partake of the same privileges, and have embarked in the same
interest. (5.) The word of God lives and abides for ever. This word is a
living word, or a lively word, Heb. iv. 12. It is a means of spiritual life,
to begin it and preserve in it, animating and exciting us in our duty, till
it brings us to eternal life: and it is abiding; it remains eternally true,
and abides in the hearts of the regenerate for ever.
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Vanity of the Natural Man.
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A. D. 66.
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24
For all flesh is as grass, and all the glory of man as the flower of
grass. The grass withereth, and the flower thereof falleth away:
25 But the word of the Lord endureth for ever. And this is the word which by
the gospel is preached unto you.
The apostle having given
an account of the excellency of the renewed spiritual man as born again, not
of corruptible but incorruptible seed, he now sets before us the vanity of
the natural man, taking him with all his ornaments and advantages about him:
For all flesh is as grass, and all the glory of man as the flower of
grass; and nothing can make him a solid substantial being, but the being
born again of the incorruptible seed, the word of God, which will transform
him into a most excellent creature, whose glory will not fade like a flower,
but shine like an angel; and this word is daily set before you in the
preaching of the gospel. Learn, 1. Man, in his utmost flourish and glory, is
still a withering, fading, dying creature. Take him singly, all flesh is
grass. In his entrance into the world, in his life and in his fall, he is
similar to grass, Job xiv. 2; Isa. xl. 6, 7. Take him in all his glory, even
this is as the flower of grass; his wit, beauty, strength, vigour, wealth,
honour--these are but as the flower of grass, which soon withers and dies
away. 2. The only way to render this perishing creature solid and
incorruptible is for him to entertain and receive the word of God; for this
remains everlasting truth, and, if received, will preserve him to
everlasting life, and abide with him for ever. 3. The prophets and apostles
preached the same doctrine. This word which Isaiah and others delivered in
the Old Testament is the same which the apostles preached in the New.
