TRANSLATION AND EXPOSITION 
 
 FIRST EPISTLE 
 
 THE APOSTLE PETEH. 
 
 NEW YORK: 
 A. LLOYD, 115 NASSAU STEEET. 
 
 1865. 
 
Entered according to Act of Congress, in the year 1851, by 
 JOHN T. DEMAREST, 
 in the Clerk's Office of the District Court of the Southern District of New Yorli. 
 
translation:and extosition 
 
 OF THE 
 
 FIRST EPISTLE 
 
 OF 
 
 THE APOSTLE PETER 
 
 BY 
 
 JOHN T. DEMAREST, 
 
 MIXISTEB OF THE KKFOEMED DUTCH CHUECH, AT MONTAGUE, X. J. 
 
 The Bible is from God, and every one is interested in the mea/iing of it. — Hoeslit 
 
 NEW-YORK : 
 
 JOHN MOFFET, 311 BROADWAY 
 
 1851. 
 
JOHN R. M'GOWN, PRINTER, 
 57 Ann-strebt. 
 
RECOMMENDATIONS. 
 
 From the Hev. Dr. Cannon, Professor of Ecclesiastical History and 
 Church Government in the Theological Seminary at New 
 Brunsivick, N. J. 
 
 I have read and examined, so far as my engagements and leisure 
 would permit, the translation and exposition, by the Rev. John T. 
 Demarest, of Peter's First Epistle ; and consider the work to be, as a 
 brief commentary on a precious portion of the New Testament Scrip- 
 tures, replete with matter which will edify those persons who are 
 solicitous "to know the truth as it is in Jesus,", and to be built up in 
 Christian faith and practice. Such a commentary ought to be in the 
 possession of everj^ family. Those who read it will profit by it. It 
 exhibits divine truth, expressed by an inspired Apostle, in a clear 
 light, and cannot fail to please, instruct, and confirm those who drink 
 into the spirit of that Apostle of our Lord Jesus Christ : to whom be 
 glory for ever. 
 
 Jas. S. Cannon. 
 
 From the Hev. Dr. Van Vranken, Professor of Didactic and Pole- 
 mic Theology i7i the Theological Seminary at New Brunsivick. 
 
 As far as I am enabled to form a judgment of Mr. Demarest's 
 Commentary, from the reading of some of its parts, and those on the 
 more difficult passages of the Epistle ; I feel fully warranted in ex- 
 pressing my entire concurrence with the judgment given by my ven- 
 erable colleague, Dr. Cannon. 
 
 S. A. Van Vranken. . 
 
 New Brunsivick, Jan. 13th, 18S1. 
 1 
 
ii RECOMMENDATIONS. 
 
 From the Rev. Dr. McClelland, Professor of Biblical Literature 
 in the Theological Seminary at Neiv Brunswick, N. J. 
 
 I return the manuscript put into my hands, containing an Exposi- 
 tion of the First Epistle of Peter. My state of health, and the un- 
 speakable weariness which always seizes me when I attempt to read 
 manuscript, have prevented my examining it further than the middle 
 of the second chapter. With what I read, I was pleased. The ex- 
 planations given are clear, judicious, and accurate, and the style such 
 as adapts it for usefulness with ordinary readers. Sound scholarship, 
 and acquaintance with exegetical writings are also evinced ; though 
 there is no attempt at display. 
 
 A. McClelland. 
 
 Neiv Brunswick, Jan., 1851. 
 
 From the Rev. Dr. De Witt, of the Ref. Dutch Collegiate Church 
 of Netv-York. 
 
 Having been favored with a perusal of part of " The Exposition 
 of the First Epistle of Peter, by the Rev. J. T. Demarest," I fully 
 and cordially unite in the recommendation by the Professors in our 
 Theological Seminary at New Brunswick. 1 hope it may receive a 
 liberal patronage through our Churches. 
 
 Thomas De Witt. 
 
 April, 1851. 
 
 From the Rev. Dr. Vermilye, of the Rcf. Dutch Collegiate Church 
 of Neiv-York. 
 
 Having read portions of the Exposition of the First Epistle of 
 Peter, by the Rev. J. T. Demarest, I fully concur in the opinion of 
 Dr. Cannon. 
 
 T. E. Vermilye. 
 
 From the Rev. Mr. Gordon, Pastor of the Ref Dutch Church 
 corner Green and Houston streets. New- York. 
 
 I have read all the sheets of Rev. Mr. Demarest's Work on First 
 Peter, as they came from the press ; and am free to say, there is no 
 
RECOMMENDATIONS. JH 
 
 commentary, within my knowledge, on this portion of God's Word, 
 combining all the excellencies of this performance. It learnedly elu- 
 cidates the original, without the pomp of learning ; sacrificing every 
 thing to the great design of presenting the exact ideas of the Holy 
 Spirit. The author screens himself behind the glass which he holds 
 up, and which is a faithful mirror of soHd evangelical truth. No 
 man who wishes to have a clear understanding of the " glorious gos- 
 pel of the blessed God," should fail to have a copy of this work. 
 
 William R. Gordon. 
 April, 1851 
 
PEEFACE. 
 
 This preface is not an apology for publishing on the part 
 of the author ; " for if the work be good, it needs none ; if 
 bad, it deserves none," Besides, such apologies may too 
 often be considered as a sort of silver trumpet through which 
 men contrive to sound forth their own praise. We publish 
 this work, the first of our exegetical contributions to the 
 Chur-ch of God, simply because we think that the English 
 reader, for whom the work is chiefly designed, may reap some 
 good by studying it ; and also because very few commenta- 
 ries of an exegetical character have been published on this 
 epistle in our language. 
 
 Our design has been especially to find out what the Apos- 
 tle means ; the statements of doctrinal truth, and the prac- 
 tical remarks being given, simply to help the unlearned 
 reader as to meditation and prayer, after the meaning has 
 been carefully drawn out. And in giving what we deem the 
 true meaning of the inspired writer, we have not merely 
 stated the results at which we have arrived ; but, in most 
 instances, and particularly in cases of difficulty, the very 
 process by which they have been obtained : supposing that 
 the thoughtful reader, at least, would thank us for it. Where 
 this is not done, passages of Scripture which confirm the in- 
 terpretation have been referred to : such passages must be 
 carefully consulted, by those who are not familiar with them 
 
10 PREFACE. - 
 
 in order to see the point and bearing of the explanation. 
 This will be a little troublesome at first, but in such labor 
 there is profit. 
 
 In citing texts of Scripture, we have often translated di- 
 rectly from the original ; and that because some seem to 
 think they understand the thought simply because they are 
 familiar with the words of the common version. This is a 
 sluggish habit, and we have done what we could to break it 
 up. For the same reason we have given a translation of 
 the Epistle, interspersed in the commentary. This differs 
 but little from the version in common use, and is given, as 
 we said, to fasten if possible, the Apostle's thoughts in the 
 mind ; to break up the sluggish habit before mentioned. At 
 the same time, it may perhaps, be of use in showing more 
 clearly the connection of thought, give a more accurate exhi- 
 bition of some particular words, phrases, and particles, and 
 thus help to lay bare the precise meaning. But if it only 
 tends to effect the first named purpose, we shall be satisfied. 
 
 The translation of this Epistle in common use, is also 
 given, but divided into paragraphs, as the more natural way. 
 Thus the English reader will be enabled the more easily to 
 refer to it, and, we hope, will read it through repeatedly, at 
 one sitting. If we were in doubt as to the meaning of any 
 part of a letter received from a friend, or were desirous of 
 thoroughly understanding the mark he aimed at, this is pre- 
 cisely what we would do. (See Locke's " Essay for the un- 
 derstanding of Paul's Epistles.") 
 
 If any feel disposed to complain of our careful efforts to 
 explain the particles, they will be pleased to remember that 
 these little words are the hinges of thought ; hinges on w^hich 
 those doors revolve that open into the inner sanctuary of the 
 Word of G-od, where are arranged all sorts of precious trea- 
 sure. They who think that they can enter herein in some 
 other way, must not be disappointed when they find the 
 
PREFACE. 11 
 
 doors shut, and they themselves standing in the porch. In- 
 deed, they who spend much time to discover the meaning of 
 the giant- words, treating the particles as if they were com- 
 paratively unimportant, (or with marked contempt as an in- 
 significant pigmy race,) take great pains to hang the door 
 without hinges. It will not do : the best way is to pay 
 strict attention to both. 
 
 While our principal design has been to give aid to the 
 English reader as to the meaning of this part of Holy "Writ, 
 a subordinate one has been to throw out some hints to Theo- 
 logical students, and the younger class of divines. As the 
 author himself is in this class, he hopes that this will not be 
 deemed presumption on his part ; especially since he has 
 been engaged, in his leisure hours, more or less, for the last 
 seven years in studying this Epistle. This our design is 
 surely praiseworthy : it remains for those who are given to 
 exegetical studies, and familiar v/ith the Greek of the New 
 Testament, to say what they honestly think of the execution 
 of it. Whether our commentary on the Second Epistle of 
 Peter will ever see the light, depends on the reception which 
 the present work will meet with. • 
 
 It would, of course, be great presumption in us to say, 
 that we have in all instances discovered the true meaning of 
 the Apostle. And therefore, any light which may be , im- 
 parted by the fair, manly, and intelligent criticisms of others, 
 if sent to us, shall be gratefully received, and made use of; if 
 the work reaches a second edition. As it is, we pray that it 
 may be owned of God in doing good to some of our brethren ; 
 enlarging or confirming their views in the best of all sciences, 
 showing them more of " the excellency of the knowledge of 
 Christ," comforting them in the midst of their trials, and 
 setting their hearts on fire with more love to Him whose 
 love to His own is eternal and unchangeable. 
 
 Montague, Sussex Co., N, J., Jan. Isi, 1851. 
 
INTEODUCTION. 
 
 That this Epistle is genuine, or truly written by the 
 Apostle Peter, admits of no intelligent doubt. The historical 
 evidence of the fact is clear, abundant, and convincing ; and 
 we will not weaken it by trying to compress it here. 
 
 It would be well, however, for private Christians to be- 
 come acquainted with the evidence for the canonical au- 
 thority of the Scriptures. The Treatise of Dr. McClelland 
 on the Canon and Interpretation of the Holy Scriptures, will 
 be useful to this end ; since it very clearly shows the nature 
 of the evidence that must be used, the best mode of proof, 
 and gives a vivid specimen of the argument. Also, the work 
 of Dr. A. Alexander on the Canon of the Old and New Tes- 
 tament, which is full of citations from the ancient writers. 
 They who are curious, and have leisure, should consult the 
 works of Dr. N. Lardner — the great store-house from which 
 all subsequent writers have taken most of their treasures. Dr. 
 Chalmers on the Evidences of the Christian Revelation, &o., 
 is also very valuable. The canonical authority of the Epis- 
 tle flows from the well attested and conceded fact that it was 
 written by Peter, an Apostle, or inspired Legate of Jesus 
 Christ. 
 
 k 1. The persons addressed. 
 
 These, we think, were both Jewish and G-entile converts, 
 living in Asia Minor ; the reasons for this opinion will be 
 found in the notes on 1 Pet. i. 1. At the same time, we 
 admit that this matter is not so easily settled as to still 
 
14 INTRODUCTION. 
 
 every doubt. And hence the views of expositors have been 
 so various ; some contending that it was written to Jewish 
 converts alone ; others, to Grentile converts exclusively ; while 
 some maintain that it was addressed to both, with a special 
 reference to the former. There are still other opinions, bust 
 not based on any plausible arguments. 
 
 § 2. The scope, or principal design of the Apostle. 
 
 It is clear, from different parts cf the letter, that those 
 addressed were exposed to the lash of scoffing and slanderous 
 tongues, and were either in the midst or on tliie eve of severe 
 persecutions. See i. 6, 7 : ii. 12 : iii, 14, 16, 17 : iv. 1, 13^ 
 14, 16, 17 : V. 8 — 10. The mark then which the Apostle 
 aims at is this : to stir them up to behave in all the relations 
 of life, and especially in their severe trials, in such a way as 
 to adorn the doctrine of God their Saviour in all things. 
 And this design he accomplished by giving them, in this 
 Epistle, an inspired outline of the true gospel of G-od ; and 
 thus he beseeches them to go on in all holy living, by the 
 greatest and best of motives. Or, his design (to state it 
 more briefly) is to confirm them in the faith, and to encour- 
 age them to perseverance during their time of trial, by re- 
 minding them of their privileges, consolations, and duties, as 
 God's beloved children. The truth of this is evident from 
 the fact that it is stated by the Apostle himself. Compare 1 
 Pet. V. 12, with 2 Pet. iii. 1. 
 
 k 3. The place whence it loas sent, or where it was written, 
 
 1 Pet. V. 13. What place the Apostle intends here to- 
 designate by Babylon, has been greatly disputed. The Pa- 
 pists, with some Protestant writers, contend that Rome is 
 meant ; founding their opinion chiefly on the fact that some 
 of the ancients so say. But it will be evident to those who- 
 consult the passages cited by Lardner,* that the ancients 
 
 * Works, Vol. VI, pp. 269, 270. London edition, l&S'Z. 
 
INTRODUOTION. 15 
 
 themselves were led to say so mainly, if not only, from this 
 place of the Apostle. They give, not clearly defined histori- 
 cal proof, but their own interpretation of 1 Pet. v. 13. And 
 therefore their say so, is not evidence : in what they have 
 said on this matter, they are interpreters — not historians : 
 they guessed at the meaning of the Apostle, and hence the 
 question arises, Did they guess right? 
 
 Many learned and sensible men have not hesitated to 
 reply in the negative, giving it as their opinion that Babylon 
 in Assyria, is meant. The ancient writers before alluded to, 
 state that by Babylon, is figuratively meant Rome. But the 
 Apostles are not wont to hide under a figure the proper name 
 of a place. The argument drawn from the use of the term 
 Babylon in the Revelation of John, is not to the point. What- 
 ever may be the meaning of the word there, certainly we 
 have no right to give it the same here. "A symbolical book 
 must be symbolically interpreted," but this Epistle is not of 
 that sort. Since, then, it is usual with the Apostles, when 
 they mention the name of a place, to give it the then geo- 
 graphical name, we see no good reason to believe that Peter 
 deviated from this custom here. Accordingly, we under- 
 stand him to mean Babylon in Assyria ; the city called Baby- 
 lon, by way of eminence. (It may be well to state that the 
 learned Romanist, Hug, is of this opinion.) 
 
 For aught that can be shown to the contrary, by any 
 solid historical proof, our Apostle might have been there at 
 the time of writing this letter, in order to recruit himself 
 after his missionary journeys among the Israelites, that had 
 been carried away captive in the neighboring provinces. Not 
 that he neglected to preach to the heathen, but that he espe- 
 cially sought out the lost sheep of the house of Israel. Be- 
 sides, it is clear from G-al. ii. 7 — 9, that there was an under- 
 standing or arrangement made by the Apostles as to their 
 various fields of labor : James, Peter, and John, devoting 
 
16 INTRODUCTION. 
 
 themselves more particularly to the Jews, while Paul (with 
 Barnabas and his other helpers) devoted himself more par- 
 ticularly to the G-entiles. And if so, what is there strange 
 in the fact of Peter's being in Babylon? (See Neander's 
 "Planting and Training of the Christian Church," by Ry- 
 land.) 
 
 Other opinions, built on spider-webs, we pass by as un- 
 worthy of notice. 
 
 ^ 4. The bearer of the letter to the Churches. 
 
 1 Pet. V. 12. This was Silvanus, or Silas ; probably the 
 same person who, at one time, was the companion and helper 
 of Paul in Asia Minor. When and where Peter first met 
 with him, we are not told ; neither is it strange that such 
 matters are omitted in so brief a letter. (Compare the note 
 on this passage.) 
 
 § 5. The style, or general character of the composition. 
 
 Peter was by nature of a sanguine temperament : he 
 Jiad a fervent, loving, and impetuous spirit. His character 
 was marked by real sincerity and great simplicity, as also 
 by strong natural affections ; mingled, however, with the 
 leaven of presumption or self-confidence. It is true, indeed, 
 that this was purified by the grace of G-od that was in him; 
 but it is not true that the Holy Spirit, "when he makes the 
 Apostle or Christian, unmakes the man." And hence many 
 traces of this his natural character, show themselves in the 
 pages of the Gospels and Acts. 
 
 Now, when a man of such a temperament takes hold of 
 the pen, his style will be like himself; the features of his 
 very soul will be seen in it. Accordingly we find that the 
 style of our Apostle is very animated ; what he says seems 
 almost to be alive, and to talk with us. He gives full vent 
 to the swelling emotions within, and hence his words fly out 
 
 " Thick and fast 
 As lightnings from the mountain cloud." 
 
INTRODUCTION. 17 
 
 The figures too, which our Apostle employs, are addressed 
 chiefly to the eye. .Thus, when he speaks of the final and 
 complete salvation of the renewed, he paints it as an inheri- 
 tance incorruptible, undefiled, and that cannot fade. When 
 he wishes to impress on the mind that they shall most cer- 
 tainly attain this salvation, he tells them that the inheri- 
 tance is watched in the heavens for them, and that they 
 themselves are garrisoned in God's power, as in an impreg- 
 nable fortress, for that very purpose. Compare 1 Pet. i. 7, 
 9 : iv. 4 : v. 4, 8. 
 
 It is because of this fullness of feeling, that Peter occa- 
 sionally heaps up sentence upon sentence, dashing on in 
 "thoughts that breathe, and words that burn," until the tor- 
 rent of emotion within has spent itself for the time, and is 
 followed by a sweet and holy calm ; when (as a matter of 
 course) the words move in a more regular and uniform flow. 
 It is very certain then, that no cold and phlegmatic person, 
 whatever may be his qualifications in other respects, is com- 
 petent to explain the writings of one who in spirit is fervent, 
 and in style bold, rapid, and impassioned. 
 
 k 6. The time when it ivas written^ and the occasion of 
 writing it. 
 
 With regard to these topics, we know of nothing better, 
 or more truth-like, than that which has been written by a 
 learned and able writer of the Church of Rome. We extract 
 from Hug's Introduction to the New Testament by Fosdick, 
 Andover edition, 1836. (Part II., Chap, iii., s^l70.) 
 
 "We must close our eyes not to perceive that the whole 
 of this Epistle is directed to one end, the preparation of the 
 Churches of Asia Minor for severe suffering. Its moral in- 
 structions are only subsidiary. The exhortations to renounce 
 evil, to acquire a pure conscience, to refute the calumnies of 
 the time by their innocence, to abstain from violent disputes, 
 to pay respect to the powers that were, etc., are merely di- 
 
18 IN-TRODUCTION. 
 
 rections how to alleviate their fearful fate, or bear it better. 
 In like manner, the repeated references to the example of 
 Jesus in his sufferings and death, are designed to strengthen 
 them for the endurance of calamitous occurrences. The ex- 
 hortation to the slaves, too, has reference to the unhappy 
 days in which, for real or imaginary wrongs and hardships, 
 they frequently became the accusers and betrayers of their 
 masters. We, therefore, with propriety inquire, what were 
 the events in history for which the author of this Epistle 
 wished to prepare the churches of the five provinces. 
 
 " 1. He describes them in the following manner. It is 
 not to be thought strange that a fiery trial awaits believers, 
 to try their character ; for in this respect they have only a 
 common lot with the founder of their religion, iv. 12, 13. 
 He declares the dreaded trial to be a judgment from God, 
 which would be begun by him in his own household, and on 
 that account would only be the more terrible in its final ope- 
 ration upon those who were not his followers, iv. 17 ; or, a 
 day of visitation, such as God has appointed to decide the 
 fate of whole nations, Isa. x. 3. Also, named a set time, or 
 season of visitation, Jer. x. 15 : Luke xix. 44. Such a day, 
 a day of visitation, awaits them, ii. 12, and they should en- 
 dure it to the glory of God. A comparison of the passages 
 referred to may put the force- of the figure in its full light. 
 He further declares that the enemy of Christ and adversary 
 of all good, is now going about like a ravenous lion seeking 
 his prey, and that the sufferings which threatened them were 
 to be experienced, not within a limited sphere, but among all 
 their brethren in the faith, the brotherhood ; not in the Ro- 
 man Empire alone, but in the whole world, among the socii 
 and faederati, all who were desirous of being on good terms 
 with the Romans, v. 8, 9. 
 
 " These traits, which go to make up the picture of the 
 condition of Christians in the five provinces, denote no par- 
 
INTRODUCTION. 19 
 
 ticular local disturbance on the part of the Jews, nor brief 
 outrages here and there on the part of the populace ; but 
 they refer to a time of terror and calamity to the Christians 
 generally, not only in all Asia Minor, but in the whole world. 
 The magnitude and universality of the evil evince that it 
 must have proceeded from the highest civil authority, which 
 alone could occasion so wide-spread and simultaneous a re- 
 sult. Now there is no event which can have had such im- 
 portant and general effects, but the first persecutions of the 
 Christians, in which Nero, with ingenious wantonness, set 
 an example for others. 
 
 "2. A second criterion is contained in the passages, ii. 
 12 : iii. 16 : iv. 16. The accusation had gone abroad against 
 the adherents to the new religion, that they were evil doers, 
 or criminals ; so that indeed the name Christian denoted a 
 person deserving of punishment. Heretofore, all complaints 
 had related to a difTerence in religious views, in reference to 
 which the Jews were always the accusers, except in the case 
 of the silver-smiths of Ephesus. At Corinth, G-allio drove 
 them from his judgment-seat, and justly acknowledged that 
 no crime or misdemeanor was apparent. Acts xviii. 14 — 16. 
 Felix and Festus, together with king Agrippa, regarded the 
 accusation made before them, although the high-priests were 
 the complainants, as a dispute about doctrines, and could 
 perceive no criminality, (Acts xxiv. — xxvii.) At Ephesus it was 
 even the case that one of the officers of the city defended the 
 Christians, and declared them guiltless of any crime against 
 the goddess or the holy image. Acts xix. 37. The name 
 Christian, so late as towards the end of the seventh year of 
 Nero's reign, was so far from being an odious one, that 
 Agrippa did not consider the adoption of it as degrading, or 
 prejudicial to his royal dignity : "Almost thou persuadest me 
 to become a Christian," Acts xxvi. 28. 
 
 " It was far from being thought of, even at this time, to 
 
20 INTRODUCTION. 
 
 charge the whole body of Christians with criminal conduct ; 
 and no trace of such an accusation appears till three years 
 later, when Nero charged upon the Christians his own crime, 
 the monstrous conflagration in the capital, and punished 
 them as the authors of the abominable deed. It is on this 
 occasion that they first occur in Roman history as a new, 
 peculiar sect, termed Christians from their founder Christ ; 
 and many severe accusations are heaped upon them. (Tacit. 
 Annal. XV. 14.) 
 
 "3. It was necessary that they should be always ready 
 to exculpate themselves, (iii. 15,) and to be led away to pun- 
 ishment; not merely exposed to revilings, but (as appears 
 from the tertium comparationis which the Apostle uses) to 
 suffer as thieves, murderers, and seditious persons, (though 
 far from being such,) i. e., to meet death, or such punish- 
 ments as were awarded to grievous crimes — and this because 
 they were Christians, iv. 15, 16. Accordingly, he says that 
 he who is appointed to suffer by the will of Grod, should 
 commend his soul to his Creator, iv. 19 ; or, in other words, 
 die a pious death, Luke xxiii. 46 : Acts vii. 59. (Pott. Ep. 
 Cath., Vol. II., Ed. secunda ad 1 Pet. iv. 19.) There is no 
 ground of probability, much less any historical evidence, that 
 Christians in the Roman Empire, out of Palestine, were 
 punished with death for their religion before the time we 
 have mentioned. 
 
 "According to the annals of Tacitus, the first examples 
 of such cruelty were presented at Rome, under the Consuls 
 Lecanius and M. Licinius Crassus, in the tenth consulate of 
 Nero's reign, A. D. 64. 
 
 "The conflagration, which was the cause or occasion of 
 the persecution, began on the XIII. Kal. Sextiles, in the lat- 
 ter part of July ; but the persecution did not begin immedi- 
 ately. (Lipsius, in Excurs. A. ad Tacit. Annal. lib. XV.) 
 Devices of every kind were employed to quiet the indigna- 
 
INTRODUCTION. 21 
 
 tion of those who had suffered by the fire ; days of expiation 
 appointed to conciliate the gods ; and every method used to 
 do away the odium excited against Nero. Finally, when all 
 was in vain, persons were sought for who could be held up 
 as the criminals, and the Christians were selected, 
 
 " This Epistle cannot have been written before these ter- 
 rible events, which must have occurred late in this year, 
 and filled all who bore the name of Christian with conster- 
 nation. 
 
 "Nor can it have been written till a considerable later 
 period. For we must suppose the lapse of several months 
 before the news could reach the oriental provinces of the 
 empire. An additional interval must also have elapsed be- 
 fore the Apostle could gain information respecting the condi- 
 tion and fearful apprehension of the churches. 
 
 " Thus the Epistle was certainly not written in this year, 
 but in the following consulate, or the eleventh year of Nerd' 2 
 reign, (a. .d 65.) 
 
 " "Whether the persecution extended beyond the walls of 
 the city, or whether, on this occasion, they were only dis- 
 tressed with apprehensions, history does not inform us. 
 Peter rather represents the calamity as to be apprehended 
 than already in existence : If need be, if the will of God be 
 so, i. 6. The fear, however, was well founded ; for what 
 might not be apprehended, when in the centre of the empire, 
 the source of all civil authority, such charges had been made 
 against the brotherhood of Christians, and every former in- 
 vention of cruelty had been exceeded in their punishment ? 
 
 " The prospect was frightful, even if it was not then real- 
 ized ; a mortal agony must have beefi upon them., even 
 though the stroke was averted by a higher power. The 
 dreadful event at Rome must have spread terror amono- all 
 Christians. It was certainly the most momentous occur- 
 rence in regard to Christianity which had taken place since 
 
22 INTRODUCTION". 
 
 its rise, and we should have had good reason for wonder, had 
 it occasioned no letter of consolation, had it left no trace of 
 itself in the apostolic writings." 
 
 Thus writes that learned and able man. Steiger, (with 
 others.) however, thinks that the Epistle has no such special 
 reference. But in our judgment the arguments of Hug on 
 this matter -weigh heavier. His opinion is probably the true 
 one, and with the bright light it sheds on the Epistle, we 
 hope the unlearned reader will now study it with fresh inter- 
 est. And in order that lie may put himself as much as pos- 
 sible into the state of mind in which those were to whom 
 the Apostle wrote, we have added, at the close of the intro- 
 duction, the description Tacitus gives of the persecution. 
 
 If the persecution under Nero did not reach Asia Minor, 
 it is certain that the one under Trajan did ; and therefore 
 we have added, in the same place, the letters of Pliny and 
 Trajan concerning it. 
 
 k 7. The office of the writer. 
 
 He was an Apostle of Jesus Christ, and also a Presbyter 
 or Elder, 1 Pet. i. 1 ; v. 1. The Romanists, however, will 
 have it that Peter was the Head of the Apostles, supreme in 
 authority over all the rest ; in short, the first Pope : and 
 that our Lord himself gave him this authority. Matt. xvi. 
 18, 19. They seem to have forgotten, however, that the 
 keys of God's kingdom were granted to all the Apostles, 
 Matt, xviii. 18. And withal to have looked quite squintingly 
 at Matt. XX. 25, 26 ; Mark x. 42, 43 ; which forbid any lord- 
 ship or jurisdiction to be exercised by an// of the Apostles. 
 Peter himself seems to have no great liking for this pre-emi- 
 nence, 1 Pet. V. 1, 3. 
 
 It is a little strange, to say the least, if our Lord made 
 Peter the first Pope, that he himself seems to be so wholly 
 ignorant of it, and never once mentions the fact in either of 
 his epistles, though he so explicitly calls himself an Apostle 
 
INTRODUCTION. 23 
 
 and an Elder. We do not imagine that Grregory VII. (sup- 
 posing him to have lived then, and to have received the 
 office from Christ) vs^ould have kept so very quiet about it. 
 But the times then had sadly changed, and the bishops had 
 sadly changed with. them. 
 
 Besides, if our Lord made Peter the first Pope, the lan- 
 guage of Paul to Peter at Antioch, where he withstood him 
 to the face, was any thing but becoming. If there had been 
 a Papist standing by, he would have rebuked Paul, saying, 
 " Ansiverest thou the Pope so ? " Paul then, who was taught 
 the gospel by the revelation of Jesus Christ, knew nothing 
 of this supremacy of Peter. Compare Gal. ii. 11-17 with 
 i. 11, 12. 
 
 The subject is too copious to be discussed here ; we only 
 hiiffc at some of the arguments against such a wild and base- 
 less assumption ; reminding the reader that the classic work 
 " on the Supremacy of the Pope," in our tongue, is written 
 by Isaac Barroiv. 
 
 But if, as they say, Peter was the first Pope — what then ? 
 Has he not left two inspired epistles ? They allow it : and 
 since these, according to the testimony of Peter himself, 
 contain the true grace of God in which Christians stand, 
 and were written to remind them of duties, comfort them in 
 trials, and warn them against errors ; (1 Pet. v. 12, with 2 
 Pet. iii. 1 ;) pray why should not these epistles be given, in 
 languages which the people can understand, to all Roman 
 Catholic congregations on the face of the earth ? Why 
 should they not be read and explained in all such assemblies 
 everywhere? Did Peter intend them for the clergy alone? 
 Why then did he blunder so as to write especially to the 
 people ? What can be the reason why the Pope, the Bish- 
 ops, and the Priests, all unite in trying to keep these epistles 
 of the First Pope away from the eyes and ears of the peo- 
 
24 INTRODUCTION. 
 
 pie ? They treat the Rescripts of no other Pope so ill — 
 there must be some reason for it. 
 
 " Woe be unto the shepherds of Israel that do feed them- 
 selves ! should not the shepherds feed the Jiocks ? " Ez. 
 xxxiv. 2. 
 
 \ 8. Commentators on the Epistle. 
 
 Our design here is not to give an accurate account of 
 these, but only to remind the English reader of a few expos- 
 itors on this epistle, and to refer theological students to a 
 work, in which they will find the principal foreign commen- 
 tators on the "seven Catholic Epistles mentioned. 
 
 1. A Practical Commentary on the First Epistle of Peter, 
 
 by Robert Leighton. 
 
 This work is full of good English and sound Divinity ; 
 well fitted to stir up the graces of the Christian, and to show 
 any young divines, who may be charmed by the glare of a 
 Latinized style, the strength and beauty of our own pure, 
 unmixed mother tongue. For these ends it well deserves 
 careful study. But Leighton seems so much intent on find- 
 ing pious thoughts to fill up his discourses, that he too often 
 neglects to state and prove the exact meaning of the Apos- 
 tle. They therefore who wish for exeg-ctical help must look 
 for it to other sources. 
 
 2. Steigefs Exposition of 1st Peter, translated by Fair- 
 bairn. 
 
 "We read this work in 1848, through the kindness of our 
 friend. Rev. Wm. R. Gordon, of N. Y. But, as we have it 
 not at present by us, we cannot give the exact title page. 
 Our references to this work are from memory. 
 
 Ministers and theological students, who consult Steiger, 
 will find exegetical help truly valuable. Their minds will 
 be led to think on what the Apostle does mean, even when 
 they cannot agree with the interpretation he gives. Steiger 
 was a friend of Neander, and is of the same school with 
 
, INTRODUCTION. 25 
 
 Tholuck and Hengstenberg. His commentary on this Epis- 
 tle is critical, exegetical, and practical ; but so thickly sown 
 with Greek, that it is unintelligible to a mere English reader. 
 This exposition of the Epistle is the best of the kind that we 
 are acquainted with. It contains a list of the Commentaries 
 before alluded to. 
 3. Notes on the Epistles of James, Peter, John, and Jude, by 
 
 Albert Barnes. Harper & Brothers, 1848. 
 k 9. Testimonies of Heathen authors with regard to the first 
 persecution of the Christians under Nero. 
 
 (Compare ^ 6.) 
 
 These we take from Lardner: 
 
 "After a description of the terrible fire at Rome, in the 
 tenth of Nero, and the sixty-fourth of our Lord, in which 
 a large part of the city was consumed, and an account of 
 the orders given for rebuilding and beautifying it, and the 
 methods used to appease the anger of the gods, Tacitus adds : 
 ' But neither all human help, nor the liberality of the empe- 
 ror, nor all the atonements presented to the gods, availed to 
 abate the infamy he lay under of having ordered the city to 
 be set on fire. To suppress therefore, this common rumor, 
 Nero procured others to be accused, and inflicted exquisite 
 punishment upon those people who were in abhorrence for 
 their crimes, and were commonly known by the name of 
 Christians. They had their denomination from Christ, who, 
 in the reign of Tiberius, was put to death as a criminal by 
 the procurator Pontius Pilate. This pernicious superstition, 
 though checked for a while, broke out again,- and spread, 
 not only over Judca, the source of this evil, but reached the 
 city also ; whither flow from all quarters all things vile and 
 shameful, and where they find shelter and encouragement. 
 At first they only were apprehended who confessed them- 
 selves of that sect; afterwards a vast multitude, discovered 
 by them: all which were condemned, not so much for the 
 
26 INTRODUCTION. 
 
 crime of burning the city, as for their enmity to mankind. 
 Their executions were so contrived as to expose them to deri- 
 sion and contempt. Some loere covered over with the skins 
 of wild beasts, and torn to pieces by dogs ; some were cruci- 
 fied ; others, having been daubed over with coinbustible ma- 
 terials, ivere set up as lights in the night time, and thus 
 burned to death. Nero made use of his own gardens as a the- 
 atre upon this occasion, and also exhibited the diversions of 
 the Circus, sometimes standing in the crowd as a spectator, 
 at other times driving a chariot himself: till at length, these 
 men, though really criminal, and deserving exemplary pun- 
 ishment, began to be pitied as people who were destroyed, 
 not out of a regard to the public welfare, but only to gratify 
 the cruelty of one man.' " 
 
 The neglect by the Christians of the ordinary worship of 
 the gods, will account for what Tacitus says of their guilt 
 and enmity to mankind ; as Lardner, Lc Clerc, and Grotius 
 have observed. In the eyes of this heathen, this was an un- 
 pardonable offence. 
 
 " The troublesome coat, or shirt, (mentioned by Martial, 
 1. X. Ep. 25,) a cruelty which, as we learn from Tacitus, the 
 innocent Christians unjustly suffered, was made like a sack, 
 of paper or coarse linen cloth ; and having first been besmeared 
 within and without with pitch, wax, rosin, sulphur, and 
 such like combustible materials, or dipt all over in them, 
 was put upon the person for whom it was appointed ; and that 
 he might be kept upright, the more to resemble a flaming 
 torch, his chin was fastened to a stake fixed in the ground." 
 (Comp. Seu. Ep. 14.) 
 
 To this mode of death Juvenal also alludes, who is our 
 next witness. (Sat. I.) 
 
 Pone Tigellinam, taeda lucebis in ilia, 
 
 Qua stantes ardent, qui fixo gutture fumant, 
 
 Et latum media sulcum deducit arena. 
 
INTRODUOTION, 27 
 
 Which Dryden freely translates : 
 
 "But if that honest hcense now you take, 
 If into rogues omnipotent you rake, 
 Death is your doom, impal'd upon a stake, 
 Smeai"'d o'er with wax, and set on fire to light 
 The streets, and make a dreadful blaze by night." 
 
 But Lardner, more literally: "Describe a great villain, 
 such as was Tigellinus, (a corrupt minister under Nero,) 
 and you shall suffer the same punishment with those who 
 stand burning in their own flame and smoke, their head 
 being held up by a stake fixed to their chin, till they make 
 a long stream (of blood and running sulphur) on the ground." 
 (Comp. Sat. S, lin. 235.) 
 
 Suetonius, in his life of Nero, (Cap. 16,) says: "The 
 Christians were punished ; a sort of men of a new and magic- 
 al superstition." Afflicti suppliciis Christiani, genus homi- 
 num, superstitionis novae et malefiooe. Brief and surly in 
 deed, but to the point, as a clear testimony to the fact. 
 The persecution of the Christians in Pontus and Bithynia, 
 in the time of Trajan. 
 
 We are about, as we promised, to cite unexceptionable 
 testimonies to this fact. Pliny's letter to Trajan, according 
 to Lardner, was written in 107, and the emperor's rescript, 
 or answer to it, in the same year. We cite from the author 
 just named. It will show that our Apostle was not mistak- 
 en, when he hinted the coming sorrows of the Christians. 
 iv. 17. (Plin. lib. x. ep. xcvii.) 
 
 Pliwifs letter to Trajan. 
 
 *' Pliny to the emperor Trajan wisheth health and happi- 
 ness. 
 
 "It is my constant custom. Sir, to refer myself to yon 
 in all matters concerning which I have any doubt. For who 
 can better direct me where I hesitate, or instruct me where 
 
28 INTRODUCTION. 
 
 I am ignorant ? I have never been present at any trials of 
 Christians : so that I know not well what is the subject 
 matter of punishment, or of inquiry, or what strictness ought 
 to be used in either. Nor have I been a little perplexed to 
 determine whether any difference ought to be made upon 
 account of age, or whether the young and tender, and the 
 full-grown and robust, ought to be treated all alike : whether 
 repentance should entitle to pardon, or whether all who have 
 once been Christians ought to be punished, though they are 
 now no longer so : whether the name itself, although no 
 crimes be detected, or crimes only belonging to the name 
 ought to be punished. Concerning all these things I am in 
 doubt. 
 
 " In the meantime I have taken this course with all who 
 have been brought before me and have been accused as 
 Christians. I have put the question to them, whether they 
 were Christians. Upon their confessing to me that they 
 were, I repeated the question a second and third time, threat- 
 ening also to punish them with death. Such as still per- 
 sisted I ordered away to be punished ; for it was no doubt 
 with me, whatever might be the nature of their opinion, that 
 contumacy, and inflexible obstinacy, ought to be punished. 
 There were others of the same infatuation, whom, because 
 they are Roman citizens, I have noted down to be sent to 
 the city. 
 
 *' In a short time, the crime spreading itself, even while 
 tinder persecution, as is usual in such cases, divers sorts of 
 people came in my way. An information was presented to 
 me without mentioning the author, containing the names of 
 many persons, who^upon examination denied that they were 
 Christians, or had ever been so : who repeated after me an 
 invocation of the gods, and with wine and frankincense made 
 supplication to your image, which for that purpose I have 
 caused to be brought and set before them, together with the 
 
INTRODUCTION. 29 
 
 statues of the gods. Moreover, they reviled the name of 
 Christ. None of which things, as is said, they who are 
 really Christians can by any means be compelled to do. 
 These therefore I thought proper to discharge. 
 
 " Others were named by an informer, who at first con- 
 fessed themselves Christians, and afterwards denied it. The 
 rest said they had been Christians, but had left them ; some 
 three years ago, some longer, and one or more, above twenty 
 years. They all worshipped your image, and the statues of 
 the gods ; these also reviled Christ. They affirmed that the 
 whole of their fault, or error, lay in this, that they were wont 
 to meet together on a stated day before it was light, and 
 sing among themselves alternately to Christ, as a Grod, and 
 bind themselves by an oath, not to the commission of any 
 wickedness, but not to be guilty of theft, or robbery, or 
 adultery, never to falsify their word, nor to deny a pledge 
 committed to them, when called upon to return it. When 
 these were performed, it was their custom to separate, and 
 then to come together again to a meal, which they ate in 
 common, without any disorder : but this they had forborne, 
 since the publication of my edict, by which, according to 
 your commands, I prohibited assemblies. 
 
 "After receiving this account, I judged it the more need- 
 ful to examine, and that by torture, two maid-servants, 
 which were called ministers. But I have discovered nothinar, 
 beside a bad and excessive superstition. (See 1 Pet. ii. 15.) 
 
 " Suspending therefore all judicial proceedings, I have 
 recourse to you for advice : for it has appeared unto me a 
 matter highly deserving consideration, especially on account 
 of the great number of persons who are in danger of suffer- 
 ing. For many of all ages, and every rank, of both sexes 
 likewise, are accused, and will be accused. Nor has the 
 contagion of this superstition seized cities only, but the lesser 
 towns also, and the open country. Nevertheless I think it 
 
30 INTRODUCTION. 
 
 may be restrained and corrected. It is certain tliat tlie tem- 
 ples, which were almost forsaken, begin to be more frequent- 
 ed. And the sacred solemnities, after a long intermission, 
 are revived. Victims likewise are everywhere bought up, 
 whereas for some time there were few purchasers. Whence 
 it is easy to imagine what numbers of men might be re- 
 claimed, if pardon were granted to those who shall repent." 
 
 So writes Pliny, the Roman President of Pontus and 
 Bithynia. 
 
 The Emperor^s rescript. 
 
 " Trajan to Pliny wisheth health and happiness. 
 
 " You have taken the right method, my Pliny, in your 
 proceedings with those who have been brought before you 
 as Christians ; for it is impossible to establish any one rule 
 that shall hold universally. They are not to be sought for. 
 If any are brought before you, and are convicted, they ought 
 to be punished. However, he that denies his being a Chris- 
 tian, and makes it evident in fact, that is, by supplicating to 
 our gods, though he be suspected to have been so formerly, 
 let him be pardoned upon repentance. But in no case of any 
 crime whatever, may a bill of information be received with- 
 out being signed by him who presents it : for that would be 
 a dangerous precedent, and unworthy of my government." 
 (Lardner, vol. TIL) 
 
 These are remarkable documents, unquestionably genuine, 
 and more precious than a ship-load of the best California gold„ 
 They suggest many reflections, but they are now quoted in 
 order to enable the unlearned reader, to have a vivid idea of 
 what the persecution of the Christians means. Thoy are val- 
 uable also in another particular : they let us see the views and 
 feelings of heathen magistrates, supreme and subordinate, with 
 regard to our religion and its disciples ; in this matter they take 
 the veil off the heathen'' s heart. " They spoke evil of what 
 they understood not :" as our Apostle says of others. They 
 
INTRODUCTION. 31 
 
 also show what an early and extensive spread, and firm hold 
 Christianity had in Asia Minor. 
 
 § 10. TJie term General., as applied to this Epistle. 
 
 This term originated from ecclesiastical usage. As at 
 first applied to the seven epistles, it designated them as the 
 Epistles written by all the other apostles, (who were authors,) 
 except Paul. The Gospel and Acts were named Gospel; 
 Paul's Epistles, The Apostle ; and the epistles of the other 
 apostles. Catholic, or general. (See Hug's Introd.) The 
 term has reference to the authors of the letters, 7iot at all to 
 their contents, or to the persons addressed. This last was a 
 thought of a later age, and as inaccurate as pointless. There 
 never was an Epistle of any Apostle more specific in its aim 
 than this, or more particular in the topics discussed, or in the 
 persons lorittcn to ; we have, therefore, not called this Epistle, 
 " The First Epistle General of Peter ;" for that word now calls 
 up, in most minds, wrong thoughts ; the many immediately 
 think of a general letter on general topics* to believers in mass ; 
 which is as different from the true design of this soul stirring 
 Letter,[as any thing can be. 
 
 h 11. Analysis of the Epistle. 
 
 (first chapter.) 
 
 The great design of this Epistle — to prepare the minds of 
 the Christians in the five provinces, to suffer, if need be, even 
 unto death, as Christians — is never lost sight of by the Apos- 
 tle ; all the doctrinal statements and practical exhortations 
 bear, more or less, on this point. Hence he begins by con- 
 gratulating them, as the Chosen of God from eternity ; de- 
 claring that God had shown this his choice of them in time, in 
 making them holy by his Spirit ; and that he intended them 
 to become obedient, and to obtain cleansing or justification by 
 Jesus's blood. The Salutation which follows, is a prayer for 
 the continued divine favor and blessing which he wishes to be 
 bestowed on them, i. 1, 2. 
 
32 INTRODUCTION. 
 
 The Thanksgiving, which leaps from his heart, relates to 
 the gracious ends which Grod had in view" in regenerating 
 them, the chosen; namely, to give them Eternal Life, and a 
 lasting hope of the 'same, by the resurrection of Christ from 
 the dead ; also, to the absolute certainty of their obtaining in 
 the last season this life, and to their perseverance in holiness 
 to the end. The fountain of all which blessings is declared to 
 be God's own much mercy : whilst the efficient cause of the 
 perseverance of the renewed, is God's almightiness ; the in- 
 strumental cause, faith ; the final cause, complete salvation at 
 Christ's second coming. 3 — 5 vs. 
 
 These precious truths, the Apostle then instantly uses, as 
 cordials to cheer and encourage them in their then suffering 
 state — fearing deaths the most dreadful ; telling them that 
 their present trials, however severe and shameful they might 
 be, would all end in the greatest honor when their Lord should 
 come; that blessed Lord, now the object of their faith, love, 
 and exceeding joy, and hereafter to be the object of sight too, 
 when, as conquerors, they carry off the prize — their own salva- 
 tion. 6 — 9 vs. 
 
 He then gives them a splendid and deserved eulogy on 
 the excellence and importance of this Salvation, and the gos- 
 pel which unfolded it, for which they were called to suffer ; 
 thus tacitly hinting that they should not be ashamed of suf- 
 fering in such a cause. Its excellence and importance is 
 shown from the Divine Author of it — the Spirit of Christ ; 
 from the exalted character of its students, the angels of God, 
 with the old prophets ; and from the attestation God himself 
 so signally gave to it, when fully preached to them by the 
 Apostles. 10—12 vs. 
 
 L The Apostle now begins more particularly with his 
 main practical design, so far as relates to their becoming be- 
 havior as God's chosen and renewed children, in the midst 
 of fierce and bloodthirsty wolves. Accordingly, he urges them 
 
INTRODUCTION. 33 
 
 to maintain a constant hope of eternal life^ with watchful 
 energy in duty and suffering, since they have been begotten 
 again for the same : and also, as is suitable to children des- 
 tined for obedience, not to live as once they did ; but to be 
 holy in all their conduct, conformed to God their father, as 
 the model they are to imitate, who himself demands such 
 obedience. Also, he entreats them to walk in fear the rest 
 of their time in the body, since God is an impartial judge ; 
 and because they well knew at what a great and awful price 
 they had been redeemed ; and that God's love in sending such 
 a Redeemer to die for them, although shown in time, was in 
 truth eternal ; so that the fact, that they were now worship- 
 pers of God through Christ, was owing to the eternal love of 
 God. 13—21 vs. 
 
 And since, in a season of anticipated persecution, nothing 
 could be more suitable to the company of disciples than fer- 
 vent, and unfeigned, and growing Christian love, he there- 
 fore very wisely urges them to abound in this grace ; draw- 
 ing his motives from the fact, that such love is an invariable 
 effect of regeneration ; that suitable aid was furnished them 
 for the same, the seed of God in the renewed soul being im- 
 perishable in its effects ; and that such friendship was not 
 fleeting, but eternal. 22 — 25. 
 
 (second chapter.) 
 
 He next shows the way in which, and the end for which, 
 Christian brethren should read or hear the word of God ; 
 namely, with the utmost sincerity, and with good will to 
 one another, hating and abandoning the contrary sins : and 
 that the earnest desire of all should be, thus to grow in holi- 
 ness ; the motive being drawn from their former experience 
 of God's goodness in their regeneration, ii. 1 — 3. 
 
 To this Peter adds a description of the nature and effects 
 of true piety, consisting of faith in Christ, and leading to 
 spiritual worship ; showing, also, how differently the Christ is 
 
34 INTRODUCTION. 
 
 regarded by believers and obstinate unbelievers, together 
 with God's appointment and election in the whole matter; 
 also, their great duty as a part of God's chosen family, name- 
 ly, to praise and glorify him as the author of their effectual 
 calling. • 4 — 10 vs. 
 
 II. The Apostle (having stated and enforced the duties 
 binding on them as children of God, and brethren in Christ, 
 in the midst of ungodly neighbors,) now goes on to teach 
 them how they should behave in the various relations of life ; 
 as citizens, as slaves, and as husbands and wives, ii. 11 — 25 : 
 iii. 1—7. 
 
 Before he enters on this matter, however, he reminds 
 them how needful it is for them, and how suitable to their 
 professed character, to refrain from the inordinate indulgence 
 of their bodily appetites, and to persevere in their lovely and 
 becoming behavior, surrounded as they are by heathen, who 
 are given to slander and to insult them. For by so doing, their 
 conversion may be expected in the time of persecution, ii. 
 11, 12. He then insists on the duty of subjection to civil 
 magistrates, as such, in the lawful exercise of their authority ; 
 and that without regard to their moral character ; declaring 
 that such conduct on their part is needful to glorify God ; 
 and that the office of magistrates is designed to protect the 
 orderly, and punish the criminal ; and that God himself com- 
 mands obedience to be given to such persons. He also hints 
 that no ideas of their spiritual freedom must interfere with 
 this their subjection to civil authority, 13 — 16 vs. The next 
 verse contains a summary of all the duties before stated 
 from i. 13, to ii. 1 — 16. 
 
 In times of persecution, slaves, for real or imaginary 
 wrongs, would be strongly tempted to become the betrayers 
 and accusers of their masters before the heathen persecutors ; 
 and hence Peter tells them, that even when suffering un- 
 justly, they must patiently endure it ; obedience being due 
 
INTRODUCTION. 35 
 
 even to crooked masters. To this he encourages them by 
 the fact, that such behavior is a graceful exhibition of tru5 
 virtue ; that there can be no honor in disobeying God, who 
 commands them to show such obedience ; and that suffering, 
 when submitted to, out of a regard to His authority, is highly 
 approved by Him, being lovely in His eye. Besides, he re- 
 minds them that even Christ himself patiently submitted to 
 suffer unto death for well-doing, when he consented to be 
 punished on the cross, to set us free from condemnation, and 
 to make us holy. He therefore bids them to imitate Him 
 most carefully, and not to forget how crooked and obstinate 
 they were once towards God, wandering in sin and folly. 18 
 —25 vs. 
 
 (third chapter.) 
 The duties of wives to their husbands, are stated to be 
 obedience, purity, and reverence ; and if some of their hus- 
 bands were obstinate unbelievers, they should not suppose 
 any debate or verbal argument on their part was needful to 
 win them to the Saviour; their pure, submissive, and reve- 
 rent behavior would be sufficient to that end. This must be 
 carefully noticed, and would be deeply felt. 1, 2 vs. 
 
 To gain the favorable regard of their husbands, the out- 
 ward decking of their bodies was of but little importance 
 compared with the inward garnishing of their souls. They 
 should, therefore, be the more careful to exhibit a meek and 
 quiet spirit ; in itself imperishable, and in God's sight very 
 precious. This spirit, too, had been shown by holy wives 
 formerly ; even such as hoped in God hearkened to their hus- 
 bands, and kept on in well-doing in the midst of frightful 
 dangers. 3 — 6 vs. 
 
 Husbands should remember to live chastely in the mar- 
 ried state, and as becomes intelligent beings ; honoring and 
 providing for the less robust helpers God had given them ; 
 esteeming them also as co-heirs with them of eternal life, so 
 
36 INTRODUCTION. 
 
 that family worship might continue to be pleasant and unin- 
 terrupted. 7 V. 
 
 The Apostle then concludes his exhortation as to relative 
 duties, by urging all the disciples, indiscriminately, to culti- 
 vate oneness of feeling and aim, sympathy and brotherly 
 love ; to cherish a forgiving spirit, and to give prayers for re- 
 vilings ; considering that G-od had chosen them so to suffer 
 in order to reward them greatly. Besides, thus only could 
 they take delight in life, or be truly prospered. He also re- 
 minds them that such behavior alone meets with the appro- 
 bation of God, and generally tends to disarm the malice even 
 of wicked men. 8 — 13 vs. 
 
 III. He now, to the end of the letter, encourages them to 
 prepare themselves to die as martyrs of Jesus, if God should 
 so will it. This animated exhortation is interspersed with 
 statements of their peculiar duties as persecuted disciples, as 
 also^ with cautions and warnings ; all, however, bearing on 
 the main design. 
 
 So to die, he tells them is a blessed state or lot, because 
 to die as a righteous man, is far better than to be punished 
 as a criminal; and because even Christ suffered unto death 
 for well-doing, when he took our place in law, and died for 
 us, to bring us near to God; and also, because our Lord is 
 well able to reward such blessed martyrs, being at God's 
 right hand — the governor of the universe, for the welfare of 
 his redeemed. 14, 17, 18, 22 vs. 
 
 In the midst of these motives, he throws in directions 
 urging them not to be unduly influenced by the fear of man, 
 who could only kill the body ; but, on the contrary, to cherish 
 in their inmost souls fear, trust, and reverence towards Je- 
 hovah-Jesus ; at the same time warning them not to be 
 ashamed of Christianity, but to be ready, in a mild and respect- 
 ful way, to defend it to every heathen magistrate demanding 
 of them an account of their hope ; maintaining all the while 
 
INTRODUCTION, 37 
 
 a conscience testifying to their upright behavior, so that they 
 
 who spoke falsely of it, might become ashamed. 14 — 16 vs. 
 
 The portion from the nineteenth to the twenty-first verse 
 
 inclusive, contains a digression, in which he tells them that 
 
 Christ, as the Lord God, manifested himself to Noah by a 
 
 special revelation; and through him, as his legate, preached 
 
 to the spirits now in a place of punishment, that is, to them 
 
 who were formerly rebellious in Noah's days ; all of whom 
 
 were drowned by the flood, and only eight persons saved in 
 
 the ark. The design of this digression is to warn them not 
 
 to follow an idolatrous multitude, but to persevere in the 
 
 worship of God ; since they y^Yio enter into the church of 
 
 Christ, like Noah into the ark, will be saved, provided such 
 
 confession is honest — the soul being washed as well as the 
 
 body ; provided their worship of God springs from an upright 
 
 conscience. 
 
 (fourth chapter.) 
 
 Here the Apostle comes back from his digression, and 
 goes on with the arguments to suffer, if needful, as Martyrs: 
 beseeching them to arm themselves with the same patient 
 and determined spirit which our Lord exhibited ; reminding 
 them again that since Christ condescended to die for them, 
 they should be ready to die for his sake ; and also because of 
 the blessed state of such martyrs in the spirit vforld, they 
 being made perfect in holiness. Besides, they should remem- 
 ber that they had wasted too much time already in serving 
 the devil and their own lusts ; and hence it was highly proper 
 for them to live as God requires, and to persevere in follow- 
 ing holiness even unto death. Neither should the scoffs of 
 their former ungodly companions at all hinder them in this 
 way of living, since the reckoning of such would bo fearful. 
 They should also bring to mind what it was which upheld 
 their brethren who fell in Nero's persecution ; for one great 
 design of the gospel's being preached to them, was to let 
 
38 INTRODUCTION. 
 
 them know that they might indeed, be punished like crimi- 
 nals as to the body but that they should live, after all, holy 
 and blessed like God, in the world of spirits. Let then the 
 same hope of a blessed immortality, sustain you in the dreaded 
 trial — this is the hidden motive. 1 — 6 vs. 
 
 But, whether the burning should reach them or not, the 
 destiny of all in the separate state would soon be unchange- 
 ably fixed; it became them, therefore, to be serious and vigi- 
 lant as to divine worship, and especially to hold fast the fer- 
 vent brotherly love before urged upon them ; for this love, 
 like a cloak, would hide the failings of their brethren. In 
 this trying time too, when the disciples were fleeing from 
 danger, they should entertain those who came among them 
 with the utmost cheerfulness ; and all should use the various 
 gifts God had bestowed on them for the benefit of their 
 brethren. Especially should the teachers preach in con- 
 formity with divine revelation, and the deacons use their 
 utmost eflforts in supplying the wants of the sick and the 
 poor. Thus God, worthy of eternal praise and dominion, 
 would be honored by them all. 7 — 11 vs. 
 
 The Apostle now comes back again to the main topic ; 
 his design being especially to do away with the despondency 
 and terror that might arise in their hearts from thinking that 
 they must suffer so strangely and severely as their brethren 
 had lately done at Rome. To give the death wound to such 
 melancholy forebodings, or to take the sting out of them, he 
 hints that that should not be considered strange which so 
 many have suffered ; they ought, on the contrary, to rejoice 
 in the fact that their future bliss will be in proportion to 
 their sufferings for the sake of Christ now. Even when 
 most bitterly reviled for the sake of Christ and the gospel, 
 they would be happy, because they would be remarkably 
 sustained by the aid of the Almighty and Divine Spirit. Be- 
 sides, though it was a disgrace to die as a criminal, yet to 
 
INTRODUCTION. 39 
 
 die as a Christian was honor indeed. Neither should they 
 forget that the time for such persecutions to begin, had come ; 
 or that the doom of the ungodly persecutors would be, beyond 
 conception, dreadful. They should therefore go on in a per- 
 severing course of well-doing, committing their souls, when 
 the crisis came, to him who was faithful ; to him who had 
 renewed their spirits, and was able to glorify them, 
 (fifth chapter.) 
 
 An animated exhortation to the Teachers and Rulers of 
 the churches addressed follows, in which the Apostle — as a 
 fellow-Elder and Witness of the sufferings of the Christ, and 
 also as a fellow-believer sharing in the same spiritual life 
 with them — beseeches the Elders to act as kind hearted 
 shepherds to the flock of Christ, discharging the office of 
 Bishops or overseers, not from a regard to their official sta- 
 tion simply, but willingly ; not from any avaricious motives, 
 but with the ze^l of love ; not acting as Lords over Ood's 
 possessions, but being models of every virtue to the people of 
 Christ, assuring them that then, at Christ's appearing, they 
 would be conquerors indeed, receiving a crown that cannot 
 fade, even glory everlasting. 1 — 4 vs. 
 
 From a regard to the same great motive, he exhorts the 
 people of the churches to be obedient to their Elders ; and all, 
 whether teachers or taught, to wrap themselves in a lowly 
 mind, and show it by mutual deference and respect, because 
 G-od is the enemy of the proud and scornful, but the friend 
 of the lowly and contrite. 5 v. 
 
 He then reverts once more to the anticipated persecution, 
 urging them to cultivate this lowly spirit if they v^-ould ob- 
 tain the approbation of G-od ; reminding them that this sea- 
 son of the chastisement of the disciples, particularly called 
 for such a temper of mind, and that it was necessary, as a 
 means, for their deliverance, honor, and prosperity. He also 
 entreats them to throw off all undue anxiety with respect to 
 
40 INTRODUCTION. 
 
 what they feared was coming, leaving the result in God's 
 hands, who tenderly loves his children, even when severely 
 punishing them. At the same time it behoved them to be 
 very watchful over themselves, for the devil was now busy 
 in tempting men to destroy the saints ; but they should not 
 give an inch of ground to him or his servants, by showing 
 any improper fear of death. Besides such persecutions were 
 not coming among them only, but among all the brethren on 
 earth. Accordingly Peter, in the fittest manner, concludes 
 his Epistle by begging the Grod of all grace to sanctify them 
 wholly, and after a little suffering, to give them that Eter- 
 nal Grlory for which he hath renewed all his people. 6 — 11 vs. 
 A postscript is added, in which he states the chief design of 
 his writing to them, with the character of the bearer of the 
 letter, followed by farewell greetings, and a final prayer. 12 
 — 14 vs. So specific is the aim, so clear the arrangement, 
 and thus weighty and noble are the arguments and motives 
 of this brief but wonderful letter. Well indeed did Peter re- 
 member Christ's charge to " strengthen his brcthreiiy Paul 
 himself could not have obeyed the mandate better. (Luke 
 xxii. 32.) 
 
 Some few abbreviations have been used in the commen- 
 tary which we will explain, so that the simplest reader may 
 not be at all perplexed. 
 
 Usus loquendi means custom of speech ; the meaning of a 
 word or phrase, as determined by common usage. 
 
 The two parallel lines = are used to denote that the word 
 or words that follow them are eciuivalent to, or of the same 
 signification as the word that precedes them. 
 
 e. g. moans /or the sake of example ; i. e., that is ; LXX., 
 the Seventy, or the Greek translation of the Old Testament, 
 which is generally so called. (See PRmEAUx's Connexions, 
 &c.) 
 
THE FIRST EPISTLE OF PETER. 
 
 CHAPTER FIRST. 
 
 1. Peter, an Apostle of Jesus Christ, to the strangers 
 scattered throughout Pontus, Galatia, Cappadocia, Asia, 
 
 2. and Bithynia ; elect, according to the foreknowledge of 
 Grod the Father, through sanctification of the Spirit, unto 
 obedience and sprinkling o'f the blood of Jesus Christ : 
 Grrace unto you, and peace, be multiplied. 
 
 3. Blessed he 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 
 
 4. of Jesus Christ from the dead, to an inheritance incor- 
 ruptible, and undefiled, and that fadeth not away, re- 
 
 5. served in heaven for you, who are kept by the power of 
 Grod through faith unto salvation, ready to be revealed 
 
 6. in the last time. Wherein ye greatly rejoice, though 
 now for a season (if need be) ye are in heaviness through 
 
 7. manifold temptations : 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 un- 
 
 9. speakable and full of glory : receiving the end of your 
 faith, even the salvation of yoiir souls. 
 
 10. Of which salvation the prophets have inquired 
 
42 VERSION IN COMMON USE. 
 
 and searched diligently, who prophesied of the grace that 
 
 11. sliould 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 
 
 12. the glory that should follow. Unto whom it was re- 
 vealed, 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. 
 
 13. "Wherefore gird up the loins of your mind, be so- 
 ber, and hope to the end for the grace that is to be 
 
 14. brought unto you at the revelation of Jesus Christ : as 
 obedient children, not fashioning yourselves according to 
 
 15. the former lusts in your ignorance : but as he which 
 hath called you is holy, so be ye holy in all manner of 
 
 16. conversation ; 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 
 
 18. the time of your sojourning here in fear : forasmuch as 
 yo know that ye were not redeemed with corruptible 
 things, as silver and gold, from your vain conversation 
 
 19. received by tradition from your fathers ; but with the 
 precious blood of Christ, as of a lamb withovit blemish 
 
 20. and without spot : who verily was fore-ordained before 
 the foundation of the world, but was manifest in these 
 
 21. last times for you, who by him do believe in Grod, that 
 raised him up from the dead, and gave him glory ; that 
 your faith and hope might be in Grod. 
 
 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 
 
 23. fervently : being born again, not of corruptible seed, but 
 
VERSION IN COMMON USE. 43 
 
 of incorruptible, by the word of God which liveth and 
 
 24. abideth for ever. For all flesh is as grass, and all tho 
 glory of man as the flower of grass. The grass with- 
 
 25. ereth, and the flower thereof falleth away : but the word 
 of the Lord endureth for ever. And this is the word 
 which by the gospel is preached unto you. 
 
 CHAPTER SECOND. 
 
 1. Wherefore, laying aside all malice, and all guile, 
 
 2. and hypocrisies, and envies, and all evil-speakings, as 
 new-born babes, desire the sincere milk of the word, that 
 
 8. ye may grow thereby : if so be ye have tasted that the 
 Lord is gracious. 
 
 4. To whom coming as unto a living stone, (disal- 
 lowed indeed of men, but chosen of God, and precious,) 
 
 5. ye also as lively stones, arc built up a spiritual house, 
 an holy priesthood, to offer up spiritual sacrifices, accep- 
 
 6. table to God by Jesus Christ. Wherefore also it is con- 
 tained in the Scripture, Behold, I lay in Sion a chief 
 corner-stone, elect, precious : and he that believeth on 
 
 7. him shall not be confounded. Unto you therefore which 
 % believe, he is precious : but unto them which be disobe- 
 
 8. dient, the stone which the builders disallowed, the same 
 is made the head of the corner, and a stone of stumbling, 
 and a rock of offence, even to tliem which stumble at the 
 word, being disobedient : whereunto also they were ap- 
 
 9. pointed. But ye are a chosen generation, a royal priest- 
 hood, an holy nation, a peculiar people ; that ye should 
 show forth the praises of him who hath called you out of 
 
 10. darkness into his marvellous light: which in time past 
 were not a people, but are now the people of God : which 
 had not obtained mercy, but now have obtained mercy. 
 
 11. Dearly beloved, I beseech you, as strangers and 
 pilgrims, abstain from fleshly lasts, which war against 
 
 12. the soul ; having your conversation honest among the 
 
44 VERSION IN COMMON USE. 
 
 Gentiles : that, whereas they speak against you as evil- 
 doers, they may by your good works, which they shall 
 
 13. behold, glorify God in the day of visitation. Submit 
 yourselves to every ordinance of man for the Lord's sake : 
 
 14. whether it be to the king, as supreme ; or 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. 
 
 15. For so is the will of God, that with well-doing ye may 
 
 16. put to silence the ignorance of foolish men : as free, and 
 not using yonr liberty for a cloak of maliciousness, but 
 
 17. as the servants of God. Honour all men. Love the 
 brotherhood. Fear God. Honour the king. 
 
 18. Servants, he subject to yonr masters with all fear ; 
 not only to the good and gentle, but also to the froward. 
 
 19. For this is thankworthy, if a man for conscience toward 
 
 20. God endure grief, sufioring wrongfully. For what glory 
 /.s- //, if, when ye be buffeted for your faults, ye shall 
 take it patiently ? but if, when ye do well, and suffer 
 for //, ye take it patiently, this is acceptable with God. 
 
 21. For even hereunto were ye called : because Christ also 
 suffered for us, leaving us an example, that ye should 
 
 22. follow his steps : who did no sin, neither was guile found 
 
 23. in his mouth : who, when he was reviled, reviled not 
 again ; when he suffered, he threatened not ; but com- 
 
 24. niitted liimseJf to him that judge th righteously : vrho his 
 own self bare our sins in his own body on the tree, that 
 we, being dead to sins, should live unto righteousness : 
 
 25. by whose stripes ye were healed. For ye were as sheep 
 going astray ; but arc now returned unto the Shepherd 
 
 and Bishop of souls. 
 
 CHAPTER THIRD, 
 
 . 1. Likewise, ye wives, be in subjection to your ovvn 
 
 husbands; that, if any obey not the. word, they also 
 mav without the word be won by the conversation of 
 
VERSION IN COMMON USE. 45 
 
 2. the wives ; while they behold your chaste conversation 
 
 3. coupled with fear. Whose adorning let it not be that 
 outward adorning of plaiting the hair, and of wearing 
 
 4. of gold, or of putting on of apparel ; but let it be the 
 hidden man of the heart, in that which is not corrupti- 
 ble, ei'en the ornament of a meek and quiet spirit, which 
 
 5. is in the sight of God of great price. For after this 
 manner in the old time the holy women also, who trusted 
 in Grod, adorned themselves, being in subjection unto 
 
 6. their own 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. 
 
 7. Likewise, 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. 
 
 8. Finally, be ye all of one mind, having compassion 
 one of another ; love as brethren, be pitiful, be courteous : 
 
 9. not rendering evil for evil, or railing for railing : but 
 contrariwise, blessing ; knowing that ye are thereunto 
 
 10. called, that ye should inherit a blessing. For he that 
 will love life, and see good days, let him refrain his 
 tongue from evil, and his lips that they speak no guile : 
 
 11. let him eschew evil, and do good : let him seek peace, 
 
 12. 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 that do evil. 
 
 13. And who is he that will harm you, if ye be followers of 
 that which is good ? 
 
 14.. But and if ye suffer for righteousness' sake, happy 
 are ye ; and be not afraid of their terror, neither be 
 
 15. troubled ; but sanctify the Lord Grod 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 
 
46 VERSION IN COMMON USE. 
 
 16. meekness and fear. Having a good conscience ; that, 
 whereas they speak evil of you, as of evil doers, they 
 may be ashamed that falbely accuse your good conver- 
 
 17. sation in Christ. For it is better, if the will of G-od be 
 so, that ye suffer for well-doing, than for evil-doing. 
 
 18. For Christ also hath once suffered for sins, the just for 
 the unjust, that he might bring us to Gfod, being put to 
 
 19. death in the flesh, but quickened by the Spirit : [by 
 which also he went and preached unto the spirits in 
 
 20. prison : which sometime were disobedient, when once 
 the long-suffering of Grod waited in the days of Noah, 
 while the ark was a preparing, wherein few, that is, 
 
 21. eight souls, were saved by water. The 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 
 
 22. of Jesus Christ :] who is gone into heaven, and is on the 
 right hand of God ; angels, and authoritieSy and powers 
 being made subject unto him. 
 
 CHAPTER FOURTH. 
 
 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 sin ;. 
 
 2. that he no longer should live the rest of his time in the 
 
 3. flesh to the lusts of men, but to the will of G-od. For 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, banquetings, and abomi- 
 
 4. nable idolatries : wherein they think it strange that ye 
 run not with them to the same excess of riot, speaking 
 
 5. evil of you : who shall give account to him that is ready 
 
 6. to judge the quick and the dead. For, for this cause 
 was the gospel preached also to them that are dead, that 
 
VERSION IN COMMON USE. 47 
 
 they might be judged according to men in the flesh, but 
 
 live according to G-od in the spirit. 
 7. But the end of all things is at hand : be ye therefore 
 S. sober, and watch unto prayer. And above all things 
 
 liave fervent charity among yourselves : for charity shall 
 9. cover the multitude of sins. Use hospitality one to 
 
 10. another without grudging. As every man has received 
 the gift, even so minister the same one to another, as 
 
 11. good stewards of the manifold grace of God. If any 
 man speak, let him speak as the oracles of Grod ; 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 be praise and dominion for ever 
 and ever. Amen. 
 
 12. Beloved, think it not strange, concerning the fiery 
 trial which is to try you, as though some strange thing 
 
 13. happened unto you : but rejoice, inasmuch as ye are 
 partakers of Christ's sufferings ; that, when his glory 
 shall be revealed, ye may be glad also with exceeding 
 
 14. joy. If ye be reproached for the 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 
 
 15- part he is glorified. But let none of you suffer as a 
 murderer, or as a thief, or as an evil-doer, or as a busy- 
 
 16. body in other men's matters. Yet if any man suffer as 
 a Christian, let him not be ashamed ; but let him glorify 
 
 17. God on this behalf. For 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 
 
 18. , gospel of God? And if the righteous scarcely be saved, 
 19. where shall the ungodly and the sinner appear ? Where- 
 fore, 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. 
 
48 VERSION IN COMMON USE. 
 
 CHAPTER FIFTH. 
 
 1. The elders which are among you I exhort, who am 
 also an elder, and a witness of the sufferings of Christ, and 
 
 2. also a partaker of the glory that shall be revealed : feed 
 the flock of G od which is among you, taking the over- 
 sight thereof, not by constraint, but willingly ; not for 
 
 3. filthy lucre, but of a ready mind ; neither as being lords 
 over GocFs heritage, but being ensamples to the flock. 
 
 4. And when the chief Shepherd shall appear, ye shall 
 
 5. receive a croAvn of glory that fadeth not away. Like- 
 wnse, 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. 
 
 6. Humble yourselves therefore under the mighty hand 
 
 7. of God, that he may exalt you in due time : casting all 
 
 8. your care upon him ; for he careth for you. Be sober, 
 be vigilant ; because your adversary the devil, as a roar- 
 ing lion, walketh about, seeking whom he may devour : 
 
 9. Whom resist, steadfast in the faith, knowing that the 
 same afflictions are accomplished in your brethren that 
 are in the world. 
 
 10. But the God of all grace, who hath called us unto 
 his eternal glory by Christ Jesus, after that ye have 
 suffered awhile, make you perfect, stablish, strengthen, 
 
 11. settle you. To him be glory and dominion for ever and 
 ever. Amen. 
 
 12. By Silvanus, a faithful brother unto you, as I sup- 
 pose, I have written briefly, exhorting, and testifying 
 that this is the true grace of God wherein ye stand. 
 
 13. The church that is at Babylon, elected together with 
 
 14. you, saluteth you ; and so cloth Marcus my son. Greet 
 ye one another with a kiss of charity. Peace be with 
 you all that are in Christ Jesvis. Amen, 
 
 % 
 
FIRST EPISTLE OF PETER 
 
 CHAPTER I. 
 
 SYNOPSIS OF CONTENTS. 
 
 I. The Inscription and Apostolic Salutation, 1, 2 vs. 
 
 II. Thanksgiving for the gracious ends God had in view 
 in their regeneration, 3-5 vs. 
 
 III. The duty and privilege, hence arising, to rejoice in 
 the future results of their trials, 6-9 vs. 
 
 IV. The importance, and excellency of the salvation 
 made knov^^n to them by the Apostles, 10-12 vs. 
 
 V. Duties flowing from their great privileges as before 
 stated ; the Apostle especially exhorting them to maintain 
 watchful energy in duty with a constant hope of eternal 
 life ; to show childlike obedience and reverence towards 
 G-od, and also love to one another ; all which he enforces by 
 various weighty motives, 13-25 vs. 
 
 Peter, an Apostle of Jesus Christ, to the strangers scat- 
 tered throughout Pontus, G-alatia, Cappadocia, Asia, and 
 Bithynia, chosen according to the foreknowledge of God the 
 Father, shown by sanctification of the Spirit, unto listening, 
 and unto sprinkling of the blood of Jesus Christ : Grace and 
 peace be multiplied to you. 1, 2 vs. 
 
 The introduction of the epistle is contained in these 
 verses. It embraces the inscription and salutation. In the 
 inscription the writer mentions his name and office, and 
 
50 EXPOSITION OF THE 
 
 describes the persons addressed by their outward condition, 
 places of abode, and peculiar privileges. This is according 
 to the ancient custom ; the writer, and the person or persons 
 written to, being then named in the beginning of the letter. 
 (Compare Acts 23 : 26. Introduction § 9.) 
 
 1. The original name of our Apostle was Simon or 
 Simeon — in English, a hearing. Acts 15 : 14 ; 2 Pet. 1 : 1. 
 Our Lord surnamed him Cephas or Peter, meaning a rock, 
 when he called him to be his disciple and Apostle. Luke 6 : 
 14 ; Jno. 1 : 42. It was common in the East, as a mark 
 of honor, to change the name of a person when elevated to 
 a new office. Comp. Qen. 41 : 45. 
 
 The word Apostle means one sent, i. e. with authority ; 
 same as Missionary, Legate, Embassador. When applied 
 to the twelve, it has only this meaning — Embassadors of 
 Jesus Christ. It belongs to them by way of eminence ; for 
 (1.) They received an immediate call from Christ himself to 
 preach the gospel. Luke 6 : 13. (2.) They received a cer- 
 tain and infallible knowledge of Divine truth by the imme- 
 diate inspiration of the Holy Ghost. Comp, Jno, 16 : 13, 
 with 1 Jno. 4 : 6 ; 1 Thess. 4 : 8. (3.) God gave them 
 power to confirm the truth of their doctrines by miracles. 
 Mark 16 : 20 ; 2 Cor. 12 : 12. (4.) They were appointed 
 also for the express purpose of giving their testimony to the 
 fact of Christ's resurrection from the dead. Acts 3 : 15 ; 1 
 Cor. 15 : 15, Hence, to be an Apostle, it was necessary for 
 one to have seen Jesus after his resurrection, 1 Cor, 9 : 1. 
 (5.) They held the highest office Christ ever gave to men, 
 and were appointed by him to lay the foundations of the 
 Christian Church by gathering and teaching disciples, by 
 the appointment of officers, and the general ordering and 
 government of its affairs. Tit. 1 : 5 ; 1 Cor. 5 : 4, 12, 13 ; 
 Matt. 18 : 18, 19, (See Davenant on Col. 1 : 1, and Hodge 
 on Rom. 1 : 1. 
 
FIRST EPISTLE OF PETER. 51 
 
 These are the qualifications necessary to constitute one 
 " an Apostle of Jesus Christ," and the modern claims to 
 Apostolic Succession, when brought to these scriptural tests, 
 " vanish into thin air." Have the gentlemen who boast so 
 much of being the Successors of the Apostles been appointed 
 by our Lord in person ? Are they inspired by the Holy 
 G-host ? Can they confirm their teaching by miracles ? Are 
 they competent witnesses of the resurrection of Jesus ? Is 
 their authority in the Church supreme ? He who can be- 
 lieve all this may not be skeptical, but he is surely some- 
 what credulous. 
 
 The person from whom the Apostle received his commis- 
 sion was Jesus Christ ; he who has all power in heaven and 
 earth, and who governs the universe for the good of his 
 people. Matt. 28 : 18 ; Eph. 1 : 22. Jesus means The 
 Saviour ; the reason of his being so called is stated in Matt. 
 1 : 21. Christ or Messiah means The Anointed ; and he 
 was so named in reference to the abundant influences of the 
 Spirit which he received in his human nature ; and by which 
 he was fitted to be the great Prophet, Priest and King of the 
 Church. Comp. Isa. 61 : 1, with Luke 4 : 16-21 ; Jno. 3 : 34. 
 Both Jesus and Christ however are very often used as proper 
 names in the Apostolic Epistles. An Apostle of Jesus Christ, 
 then, is an Embassador of the Anointed Saviour ; and since 
 Peter had all the qualifications of an Apostle, above men- 
 tioned, we must never forget that Jesus Christ speaks to us 
 through him. 2 Pet. 3 : 2. 
 
 We come now to the persons addressed. These are de- 
 scribed by their outward condition as scattered strangers : 
 Tratf e7r«J'):>9<5 ^ixo-jre^xi = straugers of Scattering, or, of the dis- 
 persion; the latter noun is used as an adjective qualifying the 
 former. By the phrase " strangers dispersed," Jewish con- 
 verts are especially attended; for the noun ^i»(^7ro^x (disper- 
 sion) is used to denote Jews in the two other places where 
 
52 EXPOSITION OF THE 
 
 it is found. Jno. 7 : 35. " Will he go to the dispersed 
 among the Greeks, and teach the Greeks ?" ('"';» ^»«5-?ra^«* 
 T«» 'EAA-,jv(wv = the dispersion among the Greeks, i. e. those 
 dispersed among them. Comp. LXX. Ps. 146 : 2 ; 2 Mace. 
 1 : 27.) " There is a sneer," as Tholuck well remarks, "' in 
 these words." The sense is : 'Is he bent on leaving his own 
 country ? Will he go to the Jeias scattered among the Gen- 
 tiles, and, if unsuccessful among them, will he teach the 
 heathen ? Well, if that be his purpose, we certainly shall 
 not follow him.' Jas. 1 : 1. "To the twelve tribes scat- 
 tered abroad : " ev rji S'icco-tto^v. — in the dispersion. That Jews 
 are here meant is beyond a doubt. It is highly probable 
 then, that those whom Peter here calls " strangers of the 
 dispersion " were Jewish converts. Besides, what more 
 natural than for the great Apostle of the Circumcision to 
 write to his Jewish brethren in Christ ? Gal. 2 : 7-9. We 
 are also expressly told that Jews were living in the countries 
 here mentioned. Acts 2 : 9. 
 
 But that Jewish converts are not exclusively intended, 
 is evident from comparing 2 Pet. 3 : 1, with 2 Pet. 1:1. 
 There we are clearly told that both epistles were addressed 
 to the same persons, even to all who had obtained precious 
 faith in the righteousness of our God and Saviour, Jesus 
 Christ. Gentile converts then must be included. Converts 
 from paganism in those times of fiery trial were often driven 
 from friends and home, and thus they were scattered stran- 
 gers as well as their Jewish brethren. 
 
 The persons addressed are next described by their places 
 of abode. They lived in Asia Minor, or what is now called 
 Turkey in Asia. The Asia mentioned by Peter is the 
 Roman Proconsular Asia, in the western part of Asia Minor, 
 in which were the seven churches that John speaks of. Rev. 
 1 : 4. Cicero says that Proconsular Asia contained the prov- 
 inces of Phrygia, Mysia, Caria, and Lydia. (Pro Place. 27.) 
 
FIRST EPISTLE OF PETER. 63 
 
 2. Lastly, they are described by their peculiar privileges 
 as the Chosen of Grod. To the Chosen, eK^iey.toii -, to the picked 
 out, elect or chosen. Chosen according- to, &c. 'iocra,. This 
 preposition has reference to a rule or standard, according to 
 which a thing is done, >^o that the sense is : ' Chosen in a 
 manner suitable to God's foreknowledge.' The foreknowledge 
 of Grod is eternal. Peter, in substance, tells us that if w© 
 judge otherwise of it, it will not be a thought at all suitable 
 to Grod's nature. '' Known from eternity to God are all his 
 works." Acts 15 : 18. (Gr.) The words foreknow and fore- 
 knowledge, when applied to God, do not mean pure knowl- 
 edge only, but, by implication, purpose or previous design. 
 See Acts 2 : 23 ; Rom. 8 : 29 ; 1 Pet. 1 : 20. (See Tholuck 
 on Rom. 8 : 29.) " Chosen according to the foreknowledge 
 of the Father," then, means : " Chosen by Him according to 
 his eternal purpose. 
 
 Bi/ sanctification of the Spirit: ^yicc-^i^o^ strictly meant^ 
 consecration, but is used in the New Testament to denote 
 moral purity or holiness. (In the English Bible it is rightly 
 rendered by sanctification and holiness.) See Rom. 6 : 19^ 
 20 ; 1 Cor 1 : 30 ; Heb. 12 : 14. Sanctification of the Spirit 
 means Holiness which proceeds from him, or of which he is 
 the author. So " the righteousness of God " means " the 
 righteousness which is of God." Rom. 1 : 17, with Phil. 3 ; 
 9; 2 Pet. 1 : 1. By sanctification of the Spirit : «v — in, by 
 or through, sliovui by. The preposition is used thus vari- 
 ously. The common interpretation here, ' Throug-h or by 
 means of holiness of which the Spirit is the author,' is 
 agreeable to the usus, loquendi, and favored by the parallel 
 passage, 2 Thess. 2 : 13, where the same phrase is thus used. 
 Or «'v here may be equivalent to shoivn by. Thus our Apostle 
 uses it, 1 Pet. 3 : 4 : *' The hidden man of the heart, shown 
 by (ev) the imperishable ornament of a meek and quiet spirit." 
 I'aul also in these passages : Eph. 5 : 9. " The .(iuit of the 
 
54 EXPOSITIONGI'THE 
 
 Spirit is in (fv) all goodness," &c., i. e. sliown by all good- 
 ness, Heb. 3 : 12. "An evil heart of unbelief in (fv) depart- 
 ing from the Living God ;" shown by so doing. Or if any 
 think that this preposition in the cited texts is used in a 
 pregnant sense like our phrase " in and by," we will not 
 dispute, since it seems to us quite likely. According to this 
 view the sense is: ' Chosen by the Father according to his 
 eternal purpose, and this choice is shown by, and, in its 
 nature, consists in that Holiness which the Spirit imparts to 
 the chosen.' "We prefer, however, to take «» in the sense 
 of shmvn by ; ' Shown by that holiness which the Spirit 
 gives : ' but either "Way, the clause tells us that the Holy 
 Ghost sanctifies those in time whom the Father had chosen 
 from eternity. Peter then writes to " the called according 
 to His purpose," or to those regenerated agreeably to the 
 previous intention of Clod. 
 
 Chosen unto listening; and (unto) sprinkling of the blood 
 of Jesus Christ. The foregoing clause teaches us how the 
 Father manifests his eternal purpose with regard to the 
 chosen, and this, for ivhat ends the choice has been made. 
 The preposition £'? = unto, or for, shows that the design of 
 the election is designated. The same preposition is evidently 
 understood before the word sprinkling, for the choice is to 
 both listening and to sprinkling of Jesus' blood. The noun 
 l7rxKf>\ = listening, submission or obedience includes faith, the 
 great principle of obedience. So 1 Pet. 1 : 22. " Having 
 purified your hearts by listening to the truth," i. e. by believ- 
 ing and obeying the gospel. Comp. Rom. 10 : 16. Chosen 
 unto listening or obedience, then, means : ' Chosen to that 
 obedience to Christ and his gospel which springs from faith.' 
 Comp. Ptom. 1:5; 16 : 26, with 2 Cor. 10 : 5. They were 
 chosen that they might listen to Jesus Christ, or believe his 
 promises and obey his laws : this was the end, not the cause 
 of their election. They were chosen, not because they were 
 
FIRST EPISTLE OF PETER. 55 
 
 obedient, but to become obedient. Comp. Eph. 1:4; and 2 : 
 8-10. 
 
 Tlie blood of Jesus Christ : The blood \Tas the chief part 
 of a sin-offering, or that with which atonement was made, 
 Lev. 17 : 11 ; and Heb. 9 : 22, and hence it is here put, by 
 synecdoche, for the whole of such an offering : " the blood of 
 Jesus Christ" for "the sacrifice of himself." Heb. 9: 26. 
 Sprinkling' of the blood, &c. : Sprinkling = cleansing, as in 
 Heb. 12 : 24. Christ, by himself, made a cleansing of our 
 sins, or cleansed us from the guilt of them by his expiatory 
 sacrifice. Heb. 1 : 3. The sacrifice of Christ sets the believer 
 free from condemnation. Rom. 5 : 9. It also gives peace to 
 the conscience, delivering or cleansing from the dread of 
 future misery. " The blood of Jesus Christ, his Son, cleans- 
 eth us from all sin." 1 Jno. 1:7; Heb. 9 : 14 ; Rom. 5:1,2, 
 Now, when those addressed are said to be "Chosen — unto 
 sprinkling of the blood of Jesus Christ," the meaning evi- 
 dently is, that God had selected them from eternity to be ■ 
 cleansed by the sacrifice of our Lord from the guilt of all 
 their sins ; or, to obtain all that cleansing which results 
 from his sacrifice. This, we think, is the true interpretation. 
 (Other explanations may be seen in Whitby or Steiger in 
 loco.) 
 
 The Apostolic Salutation or Greeting follows : Grace and 
 Peace be multiplied to you. Li these salutations peace cor- 
 responds to the Hebrew term 'Dibtlj) the radical idea of which 
 is soundness or completeness, and hence it is equivalent to 
 all blessings. So Luke 24: 36. " Peace to you," i. e. every 
 good, all bliss or happiness : and often elsewhere. Grace 
 means undeserved kindness or favor. The sense then 'is: 
 ' May God continue to remember you with the favor he bears 
 unto his people, and bestow on you richly all that is truly 
 good.' 
 
56 EXPOSITION OF THE 
 
 DOCTRINES. 
 
 1. The Apostles, from the very nature of their office, can 
 have no successors as Apostles. They were the Embassa- 
 dors extraordinary of Jesus Christ, appointed by him to 
 organize the Christian Church, and to furnish it with an 
 infallible rule of faith and practice till his second coming, 
 and when these ends were accomplished, the office necessa- 
 rily ceased. When the Apostles died, their office died with 
 them. Christian ministers may and do succeed them as 
 Elders, Bishops, Pastors, and Teachers of the Church; but 
 not as Apostles. 1 v. ; 1 Pet. 5 : 1. 
 
 2. True Christians have been chosen by the Father from 
 eternity ; and this, his choice of them, is shown in time by 
 giving them that holiness of which the Spirit is the author ; 
 and they have been chosen for this express purpose, that they 
 tshould become obedient, and obtain all ^ the cleansing which 
 results from the sacrifice of Christ. And thus are we taught 
 to ascribe our salvation to the Triune God. 2 v. 
 
 3. Love to the flock of Christ, is shown by constant 
 prayers for their spiritual and eternal well-being. 2 v. A 
 praycrless minister may boast of being a successor of the 
 Apostles, but the omission of prayer for the people is not 
 Apostle-like. Comp. Col. 1: 9. 
 
 REMARKS. 
 
 1. If the dwelling-place of believers now, is among those 
 who love not G od, and attended with some things unpleasant, 
 — still let their great spiritual privileges drown these little 
 evils. The chosen of God should not fret themselves, because 
 of some trifling inconveniences on the way to the Eternal 
 City. 1 V. 
 
 2. The Divine Choice of men, as stated in Scripture, can 
 not, and does not give the least encouragement to those who 
 live in sin. For the Father manifests his eternal purpose in 
 
FIRST EPISTLE OF PETER. 57 
 
 giving the chosen a new and holy disposition by the Spirit. 
 So their obedience is made certain. Their sanctification 
 then, as well as their justification by the blood of sprinkling, 
 is provided for, and will surely be exhibited in all well-doing. 
 And hence they who are conscious of holy desires stirring 
 within them, who long, strive, and pray to obey Christ, and 
 who have faith in the blood of Jesus for the forgiveness of 
 their sins, ought indeed to be glad ; for so God shows that 
 He has chosen them : these things prove that they are "His 
 own elect." 2 v. 
 
 Blessed be the God and Father of our Lord Jesus Christ, 
 who, according to his own much mercy, hath begotten us 
 again unto a living hope by the resurrection of Jesus Christ 
 from the dead, unto an inheritance incorruptible and unde- 
 filed and that can not fade, secured in the heavens for you, 
 who are guarded by God's power through faith for salvation, 
 ready to be uncovered in the last set time, (or season.) 3-5. 
 
 The paragraph from the third to the twelfth verse inclu- 
 sive is very closely connected, and here, once for all, we state 
 that such paragraphs are separated only as a matter of con- 
 venience in the exposition. 
 
 These words contain a sublime burst of thanksgiving for 
 the gracious ends God has in view in renewing the chosen. 
 It seems as if the Apostle, the inscription and salutation 
 being finished, paused for a moment thinking on the great 
 love wherewith God hath loved us, which he had just ex- 
 pressed. While thus musing the fire of love kindled and 
 flamed out, rising heaven-ward in these " thoughts that 
 breathe and words that burn " in a Christian heart. 
 
 3. Blessed = praised, adored, or rather, worthy of all 
 praise : £iJA«y»To? like "n^lS- ^^^^ (^^<-l ^nd Father of Jesus 
 Christ, i. e. He who stands to Christ in the relations of God 
 and Father. For the human nature of Christ, as Davenant 
 says on Col. 1 : 3, has, like other creatures, God for Creator 
 and Preserver. Hence he said, " I ascend to my God and 
 
58 EXPOSITION OF THE 
 
 your God." Jno. 20 : 17. As to his Divine nature he is 
 Grod's own or proper son : G-od over all, blessed for ever. Jno, 
 5 : 18 ; Rom. 9 : 5. And the Father is here called the God 
 and Father of our Lord Jesus Christ, to teach us that he is 
 also our God and Father in Christ. 
 
 Who, accordmg to his own much mercy, &c. The motive 
 which prompted Jehovah to give the chosen all the blessings 
 here mentioned, is in this clause, brought to light — not any 
 foreseen goodness in man, but his own much mercy. No 
 cause, out of God, is assigned for our regeneration to eternal 
 life, our hope of it, or our being kept for it. This is too 
 clearly stated to admit of doubt, and yet many seek, in some 
 way or other, to rob God of the honor which is His just due. 
 Hath be got ten us again, or regenerated us. Regeneration is 
 the imparting of spiritual life or holiness to a soul, up to that 
 moment, dead in sins. We then, believing in Christ, arc 
 adopted into the family of God. Jno. 1 : 12, 13 ; 1 Jno. 3 : 1. 
 The pronoun us refers to the chosen mentioned in the second 
 verse. Unto or for a living hope, i. e. lasting, one that 
 never fails, and which is active or lively. Jno. 4 : 10. There, 
 "living water" means the perpetual, active influences of the 
 Spirit, as Christ himself explains it. 14 v. And in 1 Pet. 1 : 
 23, we read of "the word of God, living and abiding," where 
 the last word is explanatory of the other. The permanency 
 of the hope may be more especially intended, though its holy 
 activity is also included : these two things make the hope of 
 a regenerated person a living hope. Comp. 1 Jno. 3 : 3. 
 The object of this hope, eternal life, is not directly stated ; 
 though it is clear enough from what follows. 
 
 Bij the resurrection of Jesus Christ from the dead. "When 
 Christ was raised from the dead by the power of the Father, 
 he, so to speak, stamped the seal of his own approbation on 
 all that Jesus did and taught ; and in the most striking and 
 convincing manner, signified his acceptance of Christ's sacri- 
 
FIRST EPISTLE OF PETER. 59 
 
 fice in our stead, and that for all tlio purposes for which it 
 was offered ; thus giving the renewed a firm basis for hope 
 to lean on, and especially a firm basis for the hope of their 
 own resurrection to life and glory, in their complete nature. 
 See Rom. 1:4; 4 : 25 ; 1 Cor. 15 ; 1 Pet. 1 : 21. If the 
 Father had not brought Jesus to life again, the Christian 
 name and the Christian's hope would have been dead ; but 
 now, their hope (to follow the order of the original) is " a hope 
 LIVING by the resurrection of Jesus Christ from the dead : " 
 it is lasting, and spurs on to all holy living, since the foun- 
 dation on which it leans is sure and steadfast. — Steiger 
 thinks that the clause, ' By the resurrection of Jesus Christ,' 
 &c., should be connected with, ' Who hath begotten us again 
 to a living hope ;' and that the sense is that the Father hath 
 renewed us by the Saviour who ever lives at God's right 
 hand^ and sends down his Spirit to renew the heart. This is 
 a true doctrine, but not taught in this place. (See 1 Pet. 3 : 
 21; Col. 3: 3.) 
 
 Who hath begotten us again unto an inheritance., &;c. : 
 £J5 = unto or /or, marking out the end in view. Here we are 
 expressly told, that God hath begotten us again for eternal 
 life ; this is the purpose he had in view : and " the counsel 
 of the Lord, that shall stand." Prov. 19 : 21. The future 
 glory, for the attainment of which men are renewed, is here 
 beautifully described under tlio figure of an inheritance or 
 patrimony ; and as such, given only to those born of (lod : 
 " If children, then heirs, heirs of Grod, and joint heirs with 
 Christ." Rom. 8 : 17. This inheritance is incorruptible or 
 imperishable, i. e. everlasting in duration. It is undefiled^ 
 or unstained, i. e. pure and without defect ; (Heb. 7 : 26 ;) 
 perfectly holy in its nature. It is an inheritance that can 
 not fade, incapable of decay, and always fresh and green, as 
 the Greek word signihes : i. e. the joys of the state are ever 
 fresh and delisjhtful. 
 
60' EXPOSITION OF THE 
 
 Secured in heaven for you, &c. : strictly, watched in the 
 heavens for you. The verb properly means, to watch or keep 
 guard over. Matt. 27:36. " And sitting down they watched 
 him there." Hence it is used with the added idea of safety, 
 to watch so as to hold fast or secure, as in Jno. 17, once and 
 again. The passive participle here used, is found also in 2 
 Pet. 2 : 4, and Jude 1. In the first passage, the lost angels 
 are spoken of as " watched for judgment" = safely kept to be 
 punished. " Jude — to the called, watched by Jesus Christ," 
 = safely kept by him. When Peter then designates the in- 
 heritance as " watched for you," the meaning is, ' iS'afely 
 kept or secured for you, the regenerated.' And when he 
 Bays, " Secured in the heavens for you," ho increases the 
 idea of safety. It is as if he had said. This patrimony lies 
 far out of the reach of your deadliest foes ; they can never 
 wrest it from you, for it is an inheritance secured on high — 
 perfectly secured. His design is not to declare the place of 
 future glory, but that the inheritance is safely kept for the 
 renewed : the certainty of their obtaining eternal life is 
 declared, not the place where it will be enjoyed. " In the 
 heavens," then, is used in this clause to denote on high, by 
 hyperbole. The phrase has the same meaning in Gen. 11:4, 
 "Its head in the heavens," i. e. on high. Comp. Deut. 1 : 28. 
 The same phrase is applied to the subject of which Peter 
 here treats, and with the same meaning in Luke 12 : 33 ; 
 Col. 1 : 5. Besides, if any contend that Heaven, (considered 
 as the place where the souls of the pious go when out of the 
 body,) be intended, we reply that the inheritance or salva- 
 tion which the Apostle speaks of, will not be uncovered to 
 the renewed until the last time, at the revelation of Jesus 
 Christ. Comp. 5 with 7 vs. But separate souls which die 
 in Christ enter into peace shortly after death. Luke 24 : 43 ; 
 2 Cor. 5 : 8. The former interpretation is therefore preferable. 
 
 5. Who are guarded by God's power, &c. : or, garrisoned 
 
FIRST EPISTLE OF PETER. 61 
 
 in God's poiver. The verb here rendered "kept," in the 
 English Bible, means to keep with a military guard or with 
 a garrison, and is so translated, 2 Cor. 11 : 32. Comp. Gal. 
 3 : 23 ; Phil. 4 : 7. (Gr.) The renewed then are here repre- 
 sented as being in a fortified place, guarded by Almighty 
 power : which implies indeed that they are in themselves 
 weak and have many foes ; but which directly teaches, 
 (unless that thought can not be expressed by any form of 
 speech) that they are secured from all danger and harm, so 
 far as their final salvation is concerned. The inheritance is 
 not only perfectly secured for them, but they themselves are 
 thus safely kept for it. Throttgh, or bt/ means of faith. 
 The former clause makes known the efficient cause of the 
 final salvation of the renewed, to wit, God's power ; these 
 words, the instrumental cause, or means of effecting it. The 
 faith here meant, is faith in God and in Christ ; faith which 
 lays hold of all divine truth, but especially of the Gospel, 
 strictly so called ; that faith which is the main-spring of 
 obedience, working by love, purifying the heart, overcoming 
 the world ; and which is not only the gift, but of the opera- 
 tion of Almighty God. See Jno. 14 : 1 ; 2 Thess, 2 : 13- Col. 
 1:5; Gal. d\Q] Acts 15 : 9 ; 1 Jno. 5:4; Eph. 2:8; Col. 
 2: 12. Comp. Eph. 3: 20; 1 : 19. For, or, unto salvation, 
 &c. : God certainly guards those begotten again for some 
 end, and what that end is, we are not left to guess at — it is 
 Salvation, ready, &c. Salvation here denotes complete de- 
 liverance from all evils, for it is yet future ; it will be fully 
 disclosed to the renewed in the last set time. Indeed " sal- 
 vation " is the same as the inheritance before mentioned : it 
 is the Apostle's exposition of that figure. This final or com- 
 plete salvation, consisting in the redemption and reunion of 
 both soul and body, the renewed will obtain at the second 
 coming of Christ. Comp. 1 Pet. 1 : 7, with Rom. 8 : 19, 23 ; 
 Jno. 6 ; 39. " Every thing is beautiful in its season." 
 
62 EXPOSITION OF THE 
 
 DOCTRINES. 
 
 1. God regenerates those whom he has chosen, to the end 
 that they may obtain in this present world, a hope of future 
 blessedness both lasting and purifying. 2, 3 vs. 1 Jno. 3 : 3. 
 
 2. Another design of God in our regeneration, is to give 
 us in the world to come, complete deliverance from all evils ; 
 or the possession of an inheritance everlasting in duration, 
 pure and holy in its nature, perpetually new and fresh in its 
 enjoyments. 4, 5 vs. 
 
 3. Although the children of God are weak in themselves, 
 and exposed to many dangers from foes within and without, 
 and, so far as these facts are concerned, are with difhculty 
 saved, 1 Pet. 4 : 18 ; yet their perseverance in faith and 
 holiness, together with their final enjoyment of eternal life, 
 is absolutely certain : for they are " guarded by God's power 
 through faith unto salvation." (Comp. Jno. 6: 37-40; 10: 
 27-30 ; Rom. 8, throughout.) To say then, that any soul 
 truly born of God will be finally lost and cast into hell, is 
 to put faith in mere human teaching. Christ and his Apos- 
 tles taught no such doctrine. "What Arminius doubted of, 
 and "Wesley denied, of that very thing the inspired writers 
 are confident. Phil. 1 : 6. The renewed may perish when 
 God ceaseS to be Almighty — but not till then. 5 v. But 
 some tell us, the fault is not in God but in themselves. 
 They become remiss and faith dies. Peter however clearly 
 teaches that the faith of the renewed is imjierishable. 7 v. 
 
 4. Our salvation, or redemption of both soul and body, 
 will take place at Christ's second coming ; in the last season, 
 or concluding scene of the world as it now is. 5 with 7 vs. 
 
 5. The source of grace and glory is God's abundant 
 mercy, and that alone. 3 v. ; Eph. 2 : 1-10 ; Tit. 3 : 3-5. 
 
 6. The cordial belief of these truths has a holy tendency. 
 Gratitude, the most lively, humble, and fervent, is thus awa- 
 
FIRST EPISTLE OF PETER. 63 
 
 kened. " We love him because he first loved us," and this 
 love gives wings to obedience, so that his commandments are 
 not grievous, but pleasant. 3—5 vs. 
 
 REMARKS. 
 
 1. If we have good evidence of our regeneration, we not 
 only may, but ought to be sure of our eternal salvation ; for 
 hath he purposed it, and will he not make it good ? "Will 
 He forsake the work of his own hands ? Did he renew us 
 for an end which will never be obtained ? 3, 4 vs. 
 
 2. If our hope of salvation be a good hope through grace, it 
 will rest constantly on him who was delivered for our offences 
 and raised again for our justification. It will also lead us to 
 make daily and vigorous eflforts to become like him now. 
 Such a hope will never make ashamed, and we should never 
 be ashamed of it. 3 v. ; 1 Jno. 3 : 3. 
 
 3. Those regenerated, need fear no combination of evils 
 or enemies, inasmuch as their inheritance is perfectly secured 
 for them, and they kept by Almighty power, by means of a 
 living faith for salvation, " If God be for us, who can be 
 against us ? " If He guards us by his power for complete 
 salvation, who is able to drag us down to hell ? If our 
 Advocate prays that all believers may be with him, and 
 behold his glory, who dare say that the plea, based on his 
 sacrifice, is unheeded ? 4, 5 vs. Jno. 17 : 20, 24. 
 
 Wherefore be very glad (although saddened a little just 
 now — if need be — by many-colored trials,) that the proving 
 of your faith (much more precious than of gold about to 
 perish, though proved by fire,) shall be found ending in 
 praise and honor and glory at the uncovering of Jesus Christ, 
 6, 7 vs. 
 
 Parenthetical or thrust-in clauses, abound in the writings 
 of all warm-hearted men, such as Peter and Paul. Attention 
 to these, as has been well said by McClelland, enlightens 
 
64 ; EXPOSITION OF THE 
 
 many of their dark sayings. And, that attention to this 
 matter sheds light on the present passage, the reader can 
 see at a glance. "We will now justify the version given, 
 explaining first the direct sense, and then the thrust-in 
 thoughts. 
 
 6, 7. Wlierefore^ ev ai : this corresponds to ^"Sp&Jj^s^ ^^^ is 
 equivalent to in that, on ivhich account, because, or ivhei'ejore. 
 So Gen. 39: 9, 23. The relative, here, with the prefixed 
 preposition refers to the closely connected context, 3-5 vs.. 
 It often gives the reason of a statement going before or fol- 
 lowing it. (See Norclheimer^ s Hebrew Grammar, Yol. 2, 
 k 906. Thus in the following texts : Heb. 2 : 18. " For in 
 that he suffered," &c. 6 : 17. " Wherefore God being will- 
 ing," &c. Rom. 8:3. " For what the law could not do in 
 that (or, because) it was weak," &c. 2 Tim. 2: 9. "Ow 
 lohich account I suffer," &c., i. e. because of the gospel 
 which I preach. 8 v. So also in 1 Pet. 4 : 4, and perhaps 
 2 : 12 ; and 3 : 16. The kindred expression found in Rom. 5: 
 12, i<P' ^ (on, or for thai) indicates- that a reason is given, 
 and hence can not be translated " in whom," as some have 
 unwisely contended. The common version is correct. Com- 
 pare Matt. 26: 50. (Gr.) Here, as was said, the reference 
 is to 3-5 vs. So that the sense is : You have been renewed 
 to obtain eternal life, ahd will certainly enjoy it in due sea- 
 son ; ivherefare be very glad that, &c. ''- Wherein," the 
 rendering of the English Bible amounts to the same ; for it 
 seems to mean, in which circumstances. Barnes explains 
 thus : " In which hope of salvation." Tindal translates — in 
 the which time, supposing the reference to be to the last 
 words of the fifth verse. But these explanations seem some- 
 what strained and forced. 
 
 Wherefore be vcnj g-lad that the promng^ of yomr faith 
 shall be found, &c. Be very glad, ayaxxiua-h = leap up, i. e. 
 for joy ; leaping or dancing being a natural indication af 
 
FIRST EPISTLE OF PETER. 65 
 
 • 
 
 gladness. The second person plural of the present indica- 
 tive, mid., and of the present imperative, mid., have tho 
 above form. We prefer the imperative, and think that Peter 
 in the clause which follows, gives the reason why they should 
 exult. Most expositors, with the translators of the English 
 Bible, take the verb to be in the indicative. The version we 
 have given, makes it the duty and privilege of those begotten 
 again, to rejoice greatly in the future results of their trials ; 
 the common version asserts that they do. But the former 
 version is more natural, inasmuch as the fervent Apostle, 
 (after having, from the third to the fifth verse inclusive, 
 poured out a torrent of thanksgiving to Grod for the gracious 
 ends he had in view in their regeneration,) in the words 
 before us, instantly makes an application of the truths con- 
 tained in it, to those to whom he writes ; bidding them to 
 be very glad in the future results of their sufferings. How- 
 ever, it matters little, since the direct sense is the same, 
 either way. " That," '^«, is used to mark out the intention. 
 Comp. 2 : 24. 
 
 The proving of your faith, i. e. the putting it to the 
 proof, as metals ; testing it by fire like gold, so ascertaining 
 its purity and worth, and freeing it from all dross. Comp. 
 Jas. 1 : 3. Faith, as the chief grace of the spiritual life, 
 includes the rest, or the whole religious character, as in Jas. 
 2:1; 1 Thess. 3 : 10. Robinson here explains ^oy.iuiov^ by 
 tried probity, sincerity, taking it in a passive sense. Thus 
 the meaning would be : Your sincere or tested faith. We 
 think the other interpretation, however, is simpler ; and it is 
 confirmed by Jas. 1 : 3, to which our Apostle seems to allude. 
 Shall be found: the subjunctive here is like our future in- 
 dicative, as in 4 : 13 ; Matt. 23 : 33. " How can ye escape 
 the damnation of hell ? " i. e. how shall ye ? The question 
 implies a strong negative, and the sense is : Ye shall by no 
 means escape that punishment. Jno. 6 : 37. "I will in no 
 
66 EXPOSITION OF THE 
 
 wise cast out," where the Greek verb is ex/iuxa, in the sub- 
 junctive. To be found in any place or state means to be so 
 discovered, as in Matt. 1 : 18 ; Luke 17 : 18 ; Gen. 19 : 15. 
 (Heb.) Ending in praise, &c. : eh here points to the result 
 or effect, — as often elsewhere ; ajid hence it is = leading' to, 
 or ending' in. Thus 1 Pet. 1 : 22. " Having purified your 
 souls by listening to the truth — leading- to (or, ending in) 
 unfeigned brotherly love." Praise, honor, and glory, mean 
 most distinguished honors ; the repetition of synonymous 
 terms simply strengthening the thought, as is very common 
 in >3cripture. See Rom. 2 : 8-10. Some however, try to 
 make distinctions between these words, but the diversity of 
 explanation shows that they are mistaken. (See Steiger in 
 loc.) 
 
 At the uncovering' of Jesus Christ : i. e. when Christ 
 shall be seen the second time ; taking away the veil or 
 covering which now hides him from our eyes. The English 
 Bible has " appearing ; " but although the sense is the same, 
 yet the proper term for that is i7n(^a.nix. The word "revela- 
 tion," commonly used by the translators, should have been 
 retained here also. The direct sense then is : ' You have 
 been renewed for the certain possession of salvation, where- 
 fore be very glad that God intends all your present sufferings 
 to end in most distinguished honor when Christ shall unveil 
 his glory.' 
 
 As to the thrust-in clauses, the Apostle, in them, admits 
 that their trials were many-colored, or various ; that they 
 caused sadness ; but he at the same time, reminds them of 
 their momentary duration, and of their littleness when com- 
 pared with their future results ; entreating them not to forget 
 that the testing of their faith was a thing very valuable, 
 since faith would always last, whereas gold, though proved 
 by fire, would perish. 
 
 The phrase x^^vtiov tov u7toxxv[A.aov must thus be under- 
 
FIRST EPISTLE OF PETER. 67 
 
 stood : gold that is about to perish ; for the present participle, 
 mid., with the article indicates futurity, and a near future 
 too, at least, in the apprehension of the speaker or writer. 
 Hence the Jews were wont to speak of their foretold Messiah 
 by the terms '« £fAi«/«'«»««, ("he that cometh," or, "he that 
 should come " in the English Bible,) which mean he that 
 will come ; or, rather, he who is on the point of coming. So 
 
 1 Cor. 9 : 25. " Every one about to strive;' &c. 2:6. " We 
 speak wisdom among the full grown, yet not the wisdom of 
 this world, nor of the rulers of this world, soon to be de- 
 stroyed : or on the point of perishing. 1: 18. "For the 
 preaching of the cross is fcolishness to them about to perish^ 
 but the power of God to them about to be saved.'''' (Comp. 
 
 2 Cor. 4 : 3.) Our own popular idiom is also similar ; for 
 when a servant says, ^^ Coming, Sir," he means that he is 
 on the point of doing it. When Peter tells them, then, that 
 the proving of their faith is much more precious than that 
 of gold about to perish, though proved by fire, he very clearly 
 indicates that their faith is imperishable. The spiritual life 
 in the renewed then, of which faith is the chief grace, is here 
 described, by implication, as indestructible. Peter teaches 
 the same truth in the twenty-third verse of this chapter. 
 And this is the reason why we find faith and salvation rep- 
 resented in Scripture as inseparable; the one to be surely 
 followed by the other. Jno. 3 : 36. Mark 16 : 16. Rom. 10 : 
 13, 14. Now, if faith, like gold, may at last perish, where 
 would be the superiority of a believer to an infidel ? On 
 that supposition, would not many of both classes lie down in 
 eternal sorrow ? 
 
 DOCTRINES. 
 
 1. Christians are not Stoics — a professed insensibility to 
 suffering forms no part of their character. As men we weep, 
 as believers we leap. 6 v. 
 
 N, 
 
68 EXPOSITION OF THE 
 
 2. The trials of the renewed are needful, transient, and 
 comparatively light. They are also very valuable to them, 
 since they test the reality of their faith, and indicate its 
 permanency. 6, 7 vs. 
 
 3. The fact that God has renewed us for eternal life, 
 intending all our present sufferings to end in honor and 
 glory, when Christ shall come again, should cause the heart 
 of God's children to leap for joy. This is the main doctrine 
 of this context. Believers often need the strong consolation 
 it imparts, and God himself is willing that they should have 
 it. 6, 7 vs. Heb. 6 : 17, 18. 
 
 REMARKS. 
 
 1. The secret of joyfulness among many-colored trials, 
 is simply this : take up the telescope of the Divine Word, 
 and look through it with the eye of faith more at the future 
 results of your trials, than with the eye of sense at their 
 present unpleasantness. While you thus look, the fires of love 
 and joy will both burn brightly. 6, 7 vs. 2 Cor. 4 : 17, 18. 
 
 2. At the uncovering of Jesus Christ, the present sorrows 
 and disgrace of the renewed, will be drowned in a sea of 
 glory. The commendation of Jesus, and of angels, will stir 
 up no pride then. No, they will " bear their blushing honors 
 thick upon them." 7 v. 
 
 "Whom, not having known, ye love ; in whom, (just now 
 not seeing, but believing,) bo glad with a gladness that can 
 not be outspoken and glorified, carrying off that prize of 
 your faith, the salvation of yourselves. 8, 9 vs. 
 
 8. Not having known, ilS'orei : The Apostle would have 
 used t^oyrii if "seeing" were meant: see Acts 10: 45; 14: 11, 
 though it amounts to the same thing. The sense is : You 
 love Christ, although you have never been personally ac- 
 quainted with him. (See Gen. 29 : 5.) 
 
 In whom («'« i") designates Christ, as the object of their 
 
FIRST EPISTLE OF PETER. 69 
 
 faith", and the one in whom they should exult. Compare 
 21 V. Just now not seeing implies that they shall see hira 
 hereafter. The joy they are urged to cultivate, is a joy that 
 may indeed be spoken of; but Peter wishes it to be so deep, 
 full, and overflowing, that no form of speech may be able to 
 do it justice — gladness that can not be outspoken. Glorified 
 joy means gladness most excellent, akin to that felt in Glory. 
 (See 2 Cor. 3 : 10 ; Rom. 8 : 30.) Be glad : The verb here 
 in the original is the same as in the sixth verse. We take it 
 here also in the imperative. Comp. the parallel passage, 
 Matt. 5 : 12. It must not be forgotten, that those to whom 
 the Apostle wrote, were on the eve of severe persecutions ; 
 and hence he is so very desirous of strengthening them for 
 the great fight of afflictions, urging them, once and again, to 
 live in the near prospect of eternal glory. Comp. G, 7 vs. 4 ; 
 
 12, 13. He knew full well, that a glad endurance of trials 
 could be attained in no other way. 
 
 9. Carrying off that prize of your faith ^ &c. The verb 
 in the active voice means to bring or carry ^ as with the hand, 
 Luke 7 : 37. In the middle voice, as here, to bring or carry 
 for oneself— receive, attain, Heb. 11 : 19, and also to receive, 
 including the idea of recompense. 2 Cor, 5 : 10. 2 Pet. 2 ; 
 
 13. Here, however, the Apostle describes, or paints them as 
 warriors or successful competitors, who carry off a prize. 
 We have been led to understand it thus, from what Peter 
 says, 4:5. " And then, when the Chief Shepherd has ap- 
 peared, ye shall carry off the unfading crown of glory." 
 (Comp. the note on that place.) (See Iliad 2. 875. and 11. 
 738.) T/m^ ^r«5re ; The Greek literally means ^/«e ^«(/. Prize 
 is indeed a free translation of ^£/v«?, but not the less exact on 
 that account, since the figure here used, demands that ren- 
 dering. Besides "the end" denotes the object, or final pur- 
 pose, 1 Tim. 1 : 5, which, figuratively, is the same as the 
 mark aimed at, or the prize sought. Phil. 3 : 14. — The arti- 
 
70 EXPOSITION OF THE 
 
 cle here, as often elsewhere, has the force of the demon- 
 strative pronoun : in such cases it may be called, the demon- 
 strative article. — Peter then uses the present for the future, 
 as is clear from a comparison with 5:4; not so much to 
 intimate the certainty of the event, (though that is implied,) 
 as to describe it, or paint it before the mind's eye, as if 
 actually taking place ; thus giving great liveliness and 
 beauty to the thought. 
 
 The salvhtion of yourselves : literally, salvation of souls. 
 Now, Peter sometimes uses the word soul to denote a person, 
 one^s self as here, and in 3 : 20 ; 2 Pet. 2 : 14. It must have 
 this meaning in this place ; because the salvation for which 
 the chosen are begotten again, and for which they are kept, 
 is no other than that which they will receive at Christ's 
 second coming. 3-7 vs. And he here, as it were, puts those 
 addressed right in the midst of that scene, describing the 
 salvation as actually taking place. Now the salvation then 
 to be attained is not simply the salvation of the soul, but 
 also of the body, one's proper self. The version in common 
 use then, imperfectly represents the meaning of the original. 
 
 The se?ise of these two verses may now be thus summed 
 up : Exult in Christ, with a joy like that of your final tri- 
 umph ; for perfect deliverance of soul and body, your proper 
 selves, is the reward you will obtain. Give full vent to your 
 gladness, for you shall be more than conquerors through Him 
 who hath loved you. 
 
 DOCTRINES. 
 
 1, To be glad in Christ, in what he has done and will 
 yet do for his people, is both a privilege and a duty. 8, 9 vs. 
 
 2. Our rejoicing in Christ, ought to be deep and full, 
 overflowing the heart — too big for utterance. It should be 
 joy like that which we will feel when he unveils his glory. 
 8 V. 1 Jno. 1 : 4. 
 
FIRST EPISTLE OF PETER. 71 
 
 3. Faith works by love to Christ, and is the spring of joy 
 in him. 8 v. 
 
 4. The prize which the Christian conqueror will carry off 
 is his own Salvation. 9 v. 
 
 REMARKS. 
 
 1. If faith in the unseen Jesus, be not the duty of those 
 who hear the gospel — evidences of his existence and trust- 
 worthiness being many and clear— then Atheism itself may 
 be considered a virtue, for Grod has never been seen, nor can 
 be. 8 V. 1 Jno. 3 : 23 ; Jno. 6 : 29. 
 
 2. Why are the truly renewed, so often destitute of that 
 measure of joy of which the Apostle speaks ? 8 v. It is 
 because they are "of little faith," and therefore doubts and 
 uneasiness so often dwell within. " Lord, increase our faith," 
 should be a daily petition ; for thus love grows, and joy in 
 Christ abounds. 
 
 3. What are the prizes of earthly conquerors worth, when 
 compared with that which the good soldiers of Jesus Christ 
 shall bear away ! Let us then cheerfully endure hardness 
 for His sake, and for our own. 9 v. 2 Tim. 2 : 3. 
 
 Of which salvation prophets (v/ho prophesied of the grace 
 relating to you,) earnestly sought and thoroughly searched; 
 searching when, or vdiat sort of season, the Spirit of Christ 
 that was in them showed, when ho testified beforehand the 
 sufferings of Christ, and the glories after these (sufferings.) 
 To whom it was uncovered that not for themselves, but for 
 us, they served the same things which now aro declared to 
 you by means of those who preached the gospel to you by the 
 Holy Ghost sent down from heaven : — which things angels 
 long to look into. 10-12 vs. 
 
 The salvation before mentioned, 2-9 vs., is here described 
 as very important, and excellent. This matter is illustrated 
 by examples — from the dignity of its angelic students ; from 
 the deep interest which the inspired v/riters, v.^ho first foretold 
 
72 EXPOSITION OF THE 
 
 it; and also, and chiefly, from the fact that God, in an 
 extraordinary manner, confirmed its truth when fally preach- 
 ed by the Apostles. 
 
 10. Propliets = inspired persons, or those to whom God 
 made known his will, v/hether relating to the past, present, 
 or future. Jno. 4 : 19. " Sir, I see that thou art a prophet." 
 She thus judged because our Lord had shown that he was 
 perfectly acquahited with her past life. 2 Kings 5 : 26. Where 
 Elisha shows himself to be a prophet by detecting the then 
 villainy of his servant. The text which gives us the funda- 
 mental idea of a prophet is Ex. 7: 1. "Aaron thy brother 
 shall be thy prophet " = thy spokesman, the declarer of thy 
 thoughts. Comp. Ex. 4: 16. Now, God's prophets are his 
 spokesmen ; they who speak for him, declaring his thoughts 
 and will to us : or those whom he teaches what to say, and 
 by whom he says it. ' Comp. Heb, 1:1. The term prophet 
 literally means fore-speaker ; before referring to place — 
 one who stands before another, declaring the will of his 
 master. It is a great mistake to narrow down the word so 
 as to make it express a declarer of future events only ; it 
 indeed includes that, but it means much more. 
 
 That this is the right idea of the word Prophet, is clear 
 also from what Peter here states ; for in this context he uses 
 "Prophets," and "those in whom the Spirit of Christ was," 
 to express the same thought. An hispired person, God's 
 spokesman — this is the fundamental or leading idea intended 
 to be conveyed in Scripture by the term prophet. And hence, 
 to prophesy means to speak or write, as a prophet, or under 
 Divine influence. Luke 1 : 67 ; Matt. 7 : 22 ; 2 Pet. 1 : 21. 
 
 The grace relating to you : eh is here used in the sense 
 of as to, in respect to, concerning or referring to ; as in the 
 11th verse, " The suflerings relating to Christ," of, or con- 
 cerning him. So also Acts 2 : 25 ; Eph. 5 : 32 ; Heb. 7 : 14 ; 
 and elsewhere. Or, as in the English Bible, ^Hvhich should 
 
FIRST EPISTLE OF PETER. 73 
 
 coine to you," may be understood. Some, as Doddridge and 
 Benson, explain grace here to mean the same as the gospel. 
 Thus grace is used, 1 Pet. 5 : 12 ; Tit. 2:11; 2 Cor. 6:2; 
 and elsewhere. But it is better to take it here of the gra-, 
 cious benefits, (embracing salvation in all its parts,) which 
 flow from God's grace or kindness ; the cause being put for 
 the effect. This metonymical use of the word is common. 
 Acts 11 : 23 ; 1 Cor. 1 : 4. This parenthetical clause then 
 states, that the benefits, so often spoken of by the prophets 
 of old, had reference principally to posterity ; which is de- 
 clared again in the twelfth verse. 
 
 Of the complete and eternal salvation Peter had spoken 
 of — concerning this salvation the prophets earnestly sought 
 and thoroughly searched. The Grreek literally means, sought 
 out and searched out ; the preposition in each verb strength- 
 ening the meaning, so that the two verbs express the most 
 thorough and careful study on their part. It should not seem 
 strange to any, that the prophets were careful students of 
 their own inspired writings. They spake indeed as they 
 were borne along by the Holy Ghost, 2 Pet. 1 : 21, but it 
 does not follow from that fact, that they themselves in all 
 instances fully understood what God said by them ; and 
 hence, study of the inspired word was as needful for them as 
 for us. 
 
 11. Searching when, &c. : literally, searching up to what 
 
 (i. e. season.) That "'« here is equivalent to up to, or when, 
 
 is clear from what follows — "or what sort of season;" the 
 
 precise time, and the sort of time can not be more clearly 
 
 expressed. This use of the preposition to denote time when, 
 
 or ,time up to a certain precise limit, is also agreeable to 
 
 usage: e. g. 1 Thess, 4: 15. "We who are alive tip to the 
 
 coming of the Lord," i. e. when he shall come. 2 Pet. 3 : 7. 
 
 " But the now heavens and earth by the same word are stored 
 
 up, kept for fire up to the day of judgment, and perditiou of 
 6 
 
74 EXPOSITION OF THE 
 
 ungodly men ; " i. e. when they shall be destroyed. See also 
 Phil. 1 : 10 ; 2 : 16. Barnes renders — searching as to wliom, 
 and thinks that the Prophets searched as to the person and 
 character of the Messiah — ivho and what he should be. This 
 no doubt they did, but we can not think that that thought 
 is here expressed by the Apostle. The prophets sought when 
 he should come, or the set time of his appearing. 
 
 Or ivliat sort of season, i. e. what kind of a time it would 
 be ; what the sort of age in which he would appear. 
 
 The Spirit of Christy &c. Here Christ, as the sender, is 
 distinguished from the Spirit as sent by him. Peter certainly 
 takes it for granted, that Christ lived under the old economy 
 — how else could his Spirit have been in the prophets ? And 
 he not only takes his pre-existence for granted before he was 
 born of a woman, but his pre-existence as the Supreme God ; 
 for everywhere in the Old Testament the Spirit that was in 
 the prophets is said to be the Spirit of Jehovah. None knew 
 this better than the Apostle himself, and yet he here declares 
 that Spirit to be the Spirit of Christ. In this natural way 
 the Apostles everywhere recognize the Godhead of our Lord. 
 And they who deny this great, central truth of divine reve- 
 lation, preach a very different gospel from that taught by 
 Peter and Paul ; they make shipwreck of The Faith. 
 
 The Spirit of Christ that was in them: To be in the Spirit 
 is to be filled with his influences, or to be inspired by him, 
 — as in Rev. 1 : 10. To have Christ's Spirit in them means 
 the same thing. Or e» here may be equivalent to by : ' The 
 Spirit of Christ by them showed,' He using them as his organs 
 or instruments. (See 2 Pet. 1 : 21.) Either way, the thought 
 is the same. Comp. Hos. 1 : 2. The verb we have rendered 
 shoived, means to bring to light, make clear, show, or signify. 
 Comp. 2 Pet. 1 : 14. 
 
 Wlien he testified beforehand the stiffering-s of Christ, 
 &c. : See Ps. 22 ; Isa. 52 : 13-15, and 53. The sufferings 
 
FIRST EPISTLE OF PETER. 75 
 
 ilf x^torrlv = of, or relating to Christ. That these sufferings 
 were vicarious, Peter expressly teaches ; 1 : 18, 19 ; 2 : 24 ; 
 and 3 : 18. And the glories after these (sufferings.) The 
 translators of the English Bible seem to have taken <^o'|»«?, 
 glories, as a plural expressive of excellency ; having as such 
 the force of the singular, as in Heb. 9 : 23. Others suppose 
 the different steps or degrees of his exaltation are alluded 
 to ; such as his resurrection, ascension, &c. But the Apostle 
 more particularly refers to the honors which believers will 
 partake of, as joint heirs with Christ. The^glories both of 
 the Head and of the members of his body are intended. 
 Comp. Jno. 17 : 24 ; Rom. 8 : 17. 
 
 It is self-evident from this context, that Apostolic Divinity 
 and German Neology are very different. Peter and the other 
 Apostles found in the Old Testament, what these " minute 
 philosophers " cannot discover — undoubted predictions of the 
 Messiah's sufferings and subsequent honors. The Apostles, 
 too, treated the Old Testament as inspired, believing that 
 the Spirit of Christ spake by the prophets ; but these gen- 
 tlemen put the prophets on a level with Homer or Sophocles, 
 and suppose that inspiration and genius mean the same 
 thing. Surely, avowed infidels have more manliness and 
 honesty than baptized infidels — they who, like Judas Isca- 
 riot, " betray the Son of Man with a kiss ! " (It is scarcely 
 needful to refer the theological student to Hengstenberg's 
 Christology : the English reader, however, would do well to 
 consult John McLaurin on " the Prophecies relating to the 
 Messiah.") 
 
 12. To luhom it ivas uncovered, &c. To uncover is to 
 disclose, reveal, or make known. — The searching of the 
 prophets as to the time when the Messiah should suffer and 
 be glorified was not in vain. God revealed to them that 
 these events were yet far off in the future ; that they were 
 laboring in their work, not so much for themselves, as for 
 
76 EXPOSITION OF THE 
 
 posterity. The negative, here, although absolute in form, 
 is comparative in meaning. See the note on 3 : 3. It may 
 be well for the reader to observe here, that all inquiries as 
 to the time when foretold events shall take place, is not 
 improper or childish ; if so, why did God disclose to the 
 prophets, that the Messiah was not to suffer in their day ? 
 If such inquiries interfere, in any way, with present duty, 
 then they are. Acts 1 ; 6, 7 — otherwise, not. 
 
 That not for themselves, but for ns they served, &c., i. e. 
 they provided for us, as those who provide for or wait on 
 others. They were servants, spreading a finely loaded table 
 for the Christian Church. (Comp. 2 Tim. 1 : 18 ; 1 Pet. 4 : 
 10.) "What they provided, was more for our benefit than 
 theirs. Their inspired teaching, or annunciations, as proph- 
 ets, is meant ; but the figure is taken from a feast, which 
 Christians largely partake of, and which the prophets have 
 served up, or provided. (Robinson refers to Jos. Ant. 6. 13. 
 6., and cites the following from Origen, Comm. on Ps. 48 : 4 j 
 
 They served the same thing's lohirh now, &c., i. e. the 
 same things in kind — substantially the same, ^i^ — through^ 
 or by means of; pointing out the instruments employed, 
 "JSt/ the Holy Ghost;'' «», like '2, here, denotes the agent 
 who employed them. In preaching the gospel in all its- 
 fullness, the Apostles, like the prophets, were the organs or 
 instruments of the Holy Spirit. The Spirit of Christ inspired 
 them both to teach, essentially, the same great truths. Sent 
 down from heaven : The Apostle seems to allude to what 
 took place on the day of Pentecost. Acts 2 : 2-4. The Holy 
 Spirit is here used for the gifts, both extraordinary and 
 sanctifying, which proceed from him ; the cause being put 
 for the effects. Comp. Mark 16 : 20 ; 1 Thess. 1 : 5. When 
 it is stated, then, that the Apostles preached the gospel by 
 t,he Holy Ghost, sent down from heaven, it indicates not only 
 
FIRST EPISTLE OF PETER. 77 
 
 fheir inspiration, but the Divine attestation to tlie truth, the 
 importance, and excellency of the salvation made known by 
 them. See Heb. 2 : 4. — The gospel, here, seems to refer to 
 the fulfilment of what the prophets had said — the glad tidings 
 of the Messiah who had come, who had suffered, and who 
 was glorified. See 1 : 21, 
 
 Wliicli things angels long (or earnestly desire) to look 
 into : Wliich things — this refers to the foregoing context, 
 where the salvation of the renewed is unfolded in its origin, 
 source, agency, and ends, both present and future ; the pro- 
 curing cause of which is the sufferings of Christ. 2-12 vs. 
 That Grod's own Son should condescend to be born of a 
 woman, and die the death of the cross for enemies and 
 rebels, may well excite the wonder of principalities and 
 powers in heavenly places — and much more our own. 
 
 Angels: The original has not the article, and the mean- 
 ing seems to be, All ranks and orders of them. The verb 
 i7ri6v/^£u means to fix the desire on a person or thing, to desire 
 earnestly, to long ; it expresses, not simple desire, but strong 
 and earnest longing. See Acts 20 : 33 ; Luke 15 : 16 ; 16 : 21. 
 
 The verb w»^ix.x.u7rT6> means, literally, to bend doivn near, 
 or by the side of a thing, especially for the purpose of careful 
 examination, as in Luke 24 : 12. With «'?, as here, to bend 
 forward into ; as in Jno. 20 : 11, " She bent forward into the 
 sepulchre." (Comp. LXX. ; 1 Chron. 15: 29; Prov. 7: 6.) 
 Accordingly, when applied to the mind, it signifies to exam- 
 ine a subject closely, to look carefully into it. The sense then 
 is : Our salvation, in all its parts, is a subject which angels, 
 wath eager desire, examine closely : they long to understand 
 it'fully. Comp. Eph. 3 : 9-11. 
 
 The plan of our salvation was hidden from eternity in 
 the Divine Mind ; Tit. 1:2; Eph. 3:9; promised, in eter- 
 nity, to the Son ; and, in time, made known by his Spirit in 
 the prophets : and the Apostle here declaresj that from the 
 
78 EXPOSITION OF THE 
 
 time such disclosures of it were made, angels have been 
 studying it carefully ; and this may be the reason why Peter 
 combines the present with the aorist, namely, to show that 
 they have been students of it during an undefined past period, 
 and are so still. 
 
 Many think that the Apostle, by using the verb which 
 literally means to bend down near, alludes to the posture of 
 the cherubim, with their faces bent towards the ark, Ex. 
 25 : 20 ; though we think otherwise, supposing him to have 
 employed that verb as a strong visual image, so to speak, of 
 fixed mental effort and attention. Certainly, nothing is more 
 suitable to the make of Peter's mind. (See Introduction, § 5.) 
 
 DOCTRINES. 
 
 1. The religion made known by the Apostles is no new 
 religion. It is as old as the first gospel promises. G-en. 3 : 
 15 ; 22 : 18. It is not, in substance or kind, different from 
 the grace spoken of by the prophets. For the Spirit of Christ 
 declared by the prophets the same things which the Apostles 
 preached by the Holy G-host sent down from heaven. 10-12 
 vs. The great difference between the two dispensations of 
 the covenant of grace, consists in degree of light, and outward 
 services. True Jews had to bear a heavy ritual yoke, but 
 Christians are freed from that. Gral. 5:1. True Christians 
 are children of The Day ; true Jews were children of The 
 Dawn. Eph. 3 : 5 ; 1 Thess. 5 : 5. 
 
 2. The sufferings of Christ, and the glories that are to 
 follow them, both to Himself and His People, are the great 
 Bible-themes. 11 v. 
 
 3. The whole Bible is " the word of Christ," or a revela- 
 tion from him, since the truths contained in it were taught 
 by His Spirit to both Prophets and Apostles. 11, 12 vs. Col. 
 3 : 16, with Jno. 14 : 26 ; and 16 : 13. 
 
 4. They who are careful students of Scripture, other 
 
FIRST EPISTLE OF PETER. 79 
 
 things being equal, will be the most successful interpreters 
 of it ; especially when such study is combined with prayer 
 for divine illumination. (Comp. 10-12 vs. with Dan. 9 : 22- 
 27.) God will uncover to them things which are hidden 
 from others. Luke 8 : 9, 10 ; Matt. 11 : 25. 
 
 5. In investigating the oracles of God, our aim should be, 
 not to establish any preconceived theory or opinion of our 
 own, (which may be either true or false,) but to discover the 
 very thoughts of God — to find out what the Spirit, speaking 
 by the inspired writers, means. 11 v. 
 
 6, The excellency of the salvation made known in Scrip- 
 ture, is shown from the fact of its inspiration by the Spirit 
 of Christ ; from the attestation God himself gave to it when 
 preached by the Apostles ; from the prayerful search which 
 prophets of old gave to it, as well as from the deep interest 
 and reverent attention it has awakened, and still awakens, 
 among all the holy angels, 10-12 vs. 
 
 REMARIiS. 
 
 1. They who reject the Gospel and sneer at it, reject 
 that which has been abundantly confirmed, both by human 
 and Divine testimony. 12 v. with Heb. 2 : 1-4. It is a 
 fearful thing to trifle with such an 'exhibition of the Glory 
 of God shining in the face of Jesus Christ. And we respect- 
 fully request Infidels to do one of two things; either let them 
 put something better in the place of the Bible, or cease 
 snarling at it. 
 
 2. What a high conceit must they have of their own 
 wisdom, who throw aside the Scriptures as unfit for their 
 study ! Did prophets carefully search into its meaning, and 
 can we think that a heedless reading of it will make us wise 
 unto salvation? Do angels fix their attention on worthless 
 matters? 10, 12 vs. 
 
 3. The great subject of Scripture is indeed original. The 
 
80 .EXPOSITION OF THE 
 
 portrait of Christ, in suffering and glory, painted by the 
 prophets, evangelists, and apostles, is truly unapproachable 
 by any human art or skill. It almost persuaded Rosseau to 
 become a Christian, and often has it made the hearts of the 
 disciples to burn within them. 11 v. Luke 24 : 32. 
 
 4. The servants of Christ have various callings ; some 
 being more useful while they live, others, after their death, 
 to posterity. 12 v. Let us then be diligent in our Master's 
 service, leaving the results of our labors in his hands. 
 " Duty is ours, events belong to Him." 
 
 Wherefore, girding up the loins of your mind and being 
 sober, hope to the end (or perfectly) for the grace that is to 
 be brought to you at the uncovering of Jesus Christ. As 
 children of obedience, not conforming yourselves to the for- 
 mer lusts in your ignorance, but as he that hath called you 
 is holy, be ye also holy in your whole way of living : because 
 it is written, Be ye holy, for I am holy. 13-16 vs. 
 
 Here the practical part of the Epistle begins; or the 
 main design of the Apostle more clearly shows itself: which 
 is to apply the truths before stated, 2-12 vs., to their then 
 suffering state, in order to allay their apprehensions, calm 
 their fears, and induce them by these, the noblest of motives, 
 to behave in such a way as to adorn the true gospel of God, 
 holding fast to it even in fiery trials. 5 : 12. He keeps 
 steadily to this point to the end of his letter, and with the 
 same fervor and earnestness. 
 
 13. Wherefore, i. e. because of your election and regene- 
 ration for the ends stated, because of your certain possession 
 of eternal life in due tim,e, and because this salvation is so 
 excellent in itself. 2-12 vs. Girding up, &c. : In these 
 words, there is an allusion to the long, flowing robes worn 
 at the East. For active exertion, the girdle or band was 
 necessary, both to tuck up and tighten the dress. Hence, 
 ' to gird up the loins,' became a significant phrase to express 
 
FIRST EPISTLE OF PETER. 81 
 
 readiness for any service. 1 Kings 18 : 46 ; Job. 88 : 3. 
 " Grird up the loins of the mind.'''' The genitive, here, [of 
 the mind,) seems to be the genitive of apposition, or expla- 
 nation : so that the sense is, Have your mind ready. The 
 word <^<«vfl;« properly means what goes through the mind, 
 thought or purpose, as in Luke 1 : 51, but is used generally 
 to denote the mind, including both the intellectual and moral 
 faculties. Matt. 22: 37; Eph. 2: 3; 2 Pet. 3: 1. The 
 loins are the seat of strength ; hence, the full sense is, ' Hold 
 yourselves ready to serve Grod, by doing or suffering, with 
 all the energies of the mind.' The participles, girding up 
 and being sober, show the way in which the hope enjoined 
 is to be maintained. See note on 2 : 1. 
 
 Being sober, i. e. not drunk, or intoxicated : it is used to 
 denote watchfulness or circumspection. See 4 : 7 ; 5 : 8 ; 
 2 Tim. 4 : 5. Hope to the end, or hope perfectly ; rtXilui 
 here corresponds to ^U rexoi. Luke 18 : 5. " Lest she com- 
 ing to the end,^^ &c., i. e. lest by her constant coming. Thus 
 also the kindred adjective, Jas. 1 : 14, " Let patience have 
 her perfect work," i. e. constant; let it always be in exercise. 
 Hope perfectly on, rsxtiui Ixvic-a-re eVi^ then means Hope con- 
 stantly, or always for ; equivalent to our popular phrase, 
 " hope on and hope for ever." 
 
 Hope always for the grace that is to be brought to you, &c. 
 Grace here is the same as salvation, 3-5 vs., the cause being 
 put for the effect. ' Never despair of Eternal Life ; keep 
 your hope of it unto the end.' This is clear, because it is to 
 be brought to us, or given to us, at the uncovering of Jesus 
 Christ. — Some, as Whitby, explain the participle here used, 
 as passive — ' that is brought to you in the revelation of Jesus 
 Christ,' or in the gospel. But this is exceedingly forced and 
 unnatural ; for the revelation of Christ here spoken of, refers 
 to his second coming. Comp. 3, 5, 7 vs. Besides, Peter here 
 describes the Grrace he speaks of as the object of hope. But 
 
82 EXPOSITION OF THE 
 
 hope has no reference to the past or present, but only to the 
 future. The possession of present good is enjoyment, the 
 anticipation of future good, hope. Rom. 8 : 24. The com- 
 mon version is therefore right. The Apostle also had de- 
 clared, that the Father had begotten them again for a living 
 hope of salvation ; and here he beseeches them to cling to 
 that hope always. 3 v^ith 13 vs. 
 
 14. As children of obedience, or listening. Comp. 2 v. 
 This phrase may mean, as in the English Bible, obedient 
 children ; the latter noun qualifying the former, as an adjec- 
 tive with us : or, children destined to obedie?ice, which we 
 think more likely. For the Apostle had before declared that 
 they were "chosen to obedience," and here he urges them to 
 behave in a manner corresponding with that end of their 
 election, just as in the verse joreceding, he besought them to 
 cultivate the living hope to which they had been begotten 
 again. This close connection of the duties enjoined, with the 
 foregoing doctrinal statements of the Apostle, has indeed been 
 overlooked by most interpreters ; but so it is, notwithstanding. 
 This interpretation is also agreeable to a common Hebraism : 
 e. g. " sheep of slaughter," Rom. 8 : 36, means sheep destined 
 for slaughter ; and " son of perdition," means one doomed to 
 destruction. Jno. 17 : 12. 
 
 Not conforming yourselves, &c. Comp. Rom. 12 : 2. ' Be 
 moulded or influenced no longer by the strong and unholy 
 desires which once mastered you.' Their unregenerate state 
 is here called ignorance, not to extenuate their guilt, as Eph. 
 4 : 18 shows, but to remind them how much they owed to 
 Him, who had called them out of darkness into his wonder- 
 ful light. 2:9. 
 
 15. But as he that hath called, &c., or, who hath regene- 
 rated you, thus manifesting his eternal choice. Comp. 2 v. ; 
 Rom. 8 : 30. To call, in the historical books of the New 
 Testament, means to summon or invite ; but, in the Epistles, 
 
FIRST EPISTLE OF PETER. 83 
 
 a summons or invitation that is complied with = to call 
 effectually. (The same remark applies to the phrase, the 
 called, Jude 1 ; Heb. 9 : 15 ; Rom. 8 : 28.) In other words, 
 it embraces both the outward and inward call combined ; the 
 hearty inward reception of the outward truth set forth in the 
 gospel. See 2 Thess. 2: 14, with 13 v. " For which (i.e. 
 for which holiness and faith) he hath called you by means 
 of our gospel," i. e. renewed you by the gospel which we 
 preach; parallel in sense to 1 Cor. 4: 15, "In Christ Jesus 
 I have begotten you through the gospel," 2 Tim. 1 : 9. 
 " Who hath saved us, and called us with a holy calling." 
 1 Thess. 2 : 12. " That ye should walk worthy of God who 
 hath called you for his kingdom and glory," who hath re- 
 newed you for that end. (Comp. 1 Pet. 1 : 3-5.) 1 Pet. 5 : 
 10. " The God of all grace who hath called us for his eternal 
 glory." Comp. 1 Pet. 2 : 9 ; 2 Pet. 1:3; which passages 
 teach us why regeneration is thus named ; it being an effect 
 of almighty power, as was the creation of light. 
 
 The holmess of God sometimes mjeans the sum of his 
 perfections ; that by which he is set apart, or separated, from 
 all creatures : e. g. " I have sworn by my holiness," is the 
 same as, "I have sworn by myself" Isa. 45 : 23 ; Heb. 6 : 
 13 ; Gen, 22 : 16. It is also expressive of that love of the 
 right, that hatred of sin, and determination to punish it, 
 which are essential to the very idea of God. Isa, 1 : 4, with 
 Ps. 5 : 4, 5. Here it refers to perfect moral purity. The 
 moral perfections of Him who hath renewed them, is the 
 pattern they are to imitate : this is intimated by the use of 
 x«T« = according to, as. 
 
 < In your whole ivay of living, ^^ 7rua-v\ u)ix<rr^o(pfi ; Conver- 
 sation, in the English Bible, means ivay of living-, not speech 
 or discourse ; it is a Latinized word, answering to the origi- 
 nal here used ; uma-r^oipii — a turning about, and hence, walk, 
 
S4 EXPOSITION OF THE 
 
 or mode of life, Comp. 1 : 18 ; 2 : 12 ; 3 : 1, 2, 16 ; 2 Pet. 
 2:7; 3 : 11. 
 
 16 V. The quotation is from Lev. 11: 44. Comp. 19: 2; 
 20 : 7. Peter cites it to show that he is requiring no new 
 duty, but one enjoined from the beginning. 
 
 DOCTRINES. 
 
 1. To hope constantly for complete salvation at the reve- 
 lation of Jesus Christ, is not only the privilege', but the duty 
 of (rod's children. 13 v. 1 Thess. 5 : 8, 9. 
 
 2. Habitual watchfulness over ourselves, together with 
 energetic readiness to do or suffer all that our Father may 
 require of us, must be combined with this constant hope of 
 glory. 13 V. 
 
 3. Obedience to the Divine precepts is pressed on the 
 renewed from tlie principle of 'gratitude. The command 
 addresses them as children, and as children destined to obe- 
 dience, and therefore sweetly bound to imitate G-od in his 
 moral perfections. 14, 15 vs., with 2 v. 
 
 4. This obedience must be universal and impartial. 15 v, 
 
 5. The great doctrines of the gospel must be used as 
 motives to incite the renewed in the way of holiness. Comp, 
 13 V. &c., with 2-12 vs. 
 
 REMARKS. 
 
 1. Watchfulness over ourselves, readiness to do and suffer 
 God's will, and hope of future glory, are twins — it must not 
 be attempted to separate the one from the other. They 
 are upheld, therefore, by a false hope, who expect to be saved, 
 and yet live in sin. 13 v. 
 
 2. The depraved desires that influenced our behavior in 
 our unregenerate state, must be rooted out; while, at the 
 same time, our aim should be to please God, by striving to 
 become imitators of him as dear children. A profession of 
 
FIRST EPISTLE OF PETER. 85 
 
 Christianity, not followed by such uniform obedience, is 
 worthless. 14-16 vs. Eph. 5 : 12. 
 
 3. What a model we are required to imitate ! How ad- 
 mirably fitted to awaken and keep alive the deepest and 
 most unfeigned humility, in the now season, and to the day 
 of eternity I 15, 16 vs. For ivho is like unto Thee, Oh God! 
 and who, through eternity, will not be at an infinite moral 
 distance from Thee, Oh Thou who dwellest in light inac- 
 cessible ! 
 
 And since ye call on the Father, who impartially judges 
 according to each one's work, live the time of your sojourn- 
 ing in fear : knowing that not with corruptible things, with 
 silver or gold, have ye been ' redeemed from your vain way 
 of living, handed down from your fathers, but with the pre- 
 cious blood of Christ, a lamb truly faultless and spotless ; 
 who was indeed foreknown before the foundation of the 
 world, but manifested near the last times for you, who by 
 him believing in God, who raised him from the dead, and 
 gave him glory, so that your faith and hope are in G-od. 
 17-21 vs. 
 
 The Apostle had, in the four verses preceding, in view of 
 their great privileges, urged them to cherish a constant hope 
 of final glory, combined with an energetic and watchful dis- 
 charge of present duty, and also to cultivate uniform obedi- 
 ence to God ; and now he commands them to live in fear 
 during their stay on earth, drawing his motives from the 
 fact, that God is a just judge ; and that the price of their 
 redemption from foolish vanities, was a most precious and 
 awful one ; and that the Love which God had shown in 
 sending such a Saviour to die for them, was not of yester- 
 day, but eternal. 
 
 17. And since ye call, &c. : f' = if, or since ; here, it is 
 used in the latter sense, as in Heb. 7 : 15 ; Acts 4 : 9. Peter 
 was not in doubt about their calling on the Father ; but, 
 taking the fact for granted, (comp. 3:7,) he brings it in as 
 
86 EXPOSITION OF THE 
 
 a motive to stir up the fear enjoined — though the rendering 
 " if," does not necessarily imply doubt, as it is often used in 
 argument when no doubt at all is felt, as in 2 Pet. 2 : 4 ; 1 
 Pet. 4 : 18. — To call on the name of the Lord, as it is a chief 
 exercise of piety, is often put for the whole, equivalent to — 
 * worship and obey Grod.' 1 Cor. 1:2; Rom. 10 : 12. Grod 
 is here called The Father, with a special reference to the 
 work of regeneration ; he who has begotten us again. 3 v. 
 
 Who impartially judges according to each one's work : 
 «!rf flc-»7roAj}'?rr<y;j " without respcct of pcrsons," or faces. Comp. 
 Acts 10 : 34. God judges impartially, since he looks at the 
 heart, to the manner and motive of a deed, and not to the 
 face, or outward circumstances, of him who does it. " God 
 is no respecter of persons," means simply, Grod is a just or 
 impartial judge ; this, with other phrases like it, refers to 
 him in that character only ; as these words of Peter teach. 
 Comp. Lev. 19 : 5 ; Deut. 10 : 17 ; Rom. 2:11. 
 
 The fear they are commanded to cherish, is that fear 
 which the children of Grod should feel towards him who is 
 both their kind Father and impartial Judge ; a childlike yet 
 holy dread of G-od, a trembling anxiety lest we displease him 
 by our sins. This filial fear often stands for the whole of 
 piety. Prov. 1:7; Jer. 32 : 40. Live in fear, or spend in 
 fear, &c. : «"* c-T^ucpure iv (po^tu = let your way of living be 
 in fear, i. e. be occupied all your life time in cultivating it. 
 Comp. 2 Pet. 2 : 18 — " who live i?i error." The time of your 
 sojourning, i. e. of your transient stay in this present evil 
 world. He is a sojourner who dwells but a while in a place ; 
 a bye-resident, not a citizen. This figurative use of the 
 terms is common. Acts 13 : 17 ; 7 : 29 ; 1 Pet. 2 : 11, " so- 
 journers and strangers." (G-r.) 
 
 18. Knowing that not ivith corruptible things, &c. 
 Knowing, i. e. since ye know, or, forasmuch as ye know ; 
 thef participle, here, as often elsewhere, assigning a reason, 
 
FIRST EPISTLE OF PETER. 87 
 
 as in 22 v. ; 4 : 1. ' Fear Grod, for well ye know by whom, 
 and by what a price, ye have been redeemed.' Comp. 1 Cor. 
 6 : 20. The verb usually rendered to redeem, means to re- 
 lease, by the payment of a price, or ransom. See Matt, 20 : 
 28 ; Tit. 2 : 14. ' Vain way of living,' means an empty or 
 unprofitable way. See 1 Cor. 3 : 20 ; 15 : 17 ; Jas. 1 : 26. 
 Idolatrous may also, perhaps, be meant = fruitless and idola- 
 trous. Comp. Acts 14 : 15. Haiided down from your fathers : 
 ■?i-ccr^c7rcc^u^ot6i^ givcu, or delivered from one's fathers, heredi- 
 tary, taught by tradition. 
 
 Jews and Gentiles were both addicted to this vain mode 
 of life ; both made void the law of God, as made known to 
 them respectively, by their traditions ; and hence, no argu- 
 ment can be drawn from this clause, to show that this 
 Epistle was addressed exclusively to either. See Rom. 1 : 
 and 2 : . (" Platonic Theology," by T. Lewis, Excur. Y. and 
 LXXIY.) 
 
 19. The price of our redemption from a sinful and use- 
 less life, is first described negatively, and then positively ; 
 not Math money, in itself worthless and perishable, but ivith 
 the precious blood of Christ. (See on 1:2.) The blood of 
 Christ may well bo called precious, or valuable, since he 
 who poured it out for us, was " God manifested in the 
 flesh." (Acts 20 : 28 ; 1 Jno. 1:7; Heb. 1 : 2, 3.) A lamb 
 trull/ faultless and spotless. The particle ^i is not here a 
 particle of comparison, but it indicates quality, expressing 
 the very image or beau ideal of a thing, like the kaph veri- 
 tatis, in Hebrew. When thus used, it must not be rendered 
 "as," but "truly," or "indeed," just as if it were ovruc. 
 (Comp. Jno. 8 : 36, with 1 Pet. 12 : 16. Gr.) So in the fol- 
 lowing passages : Gen. 19 : 14. " And he was indeed a 
 mocker in the eyes of his sons in law," i. e. they thought 
 him a perfect jester ; acting the part he had taken, true to 
 the life. Num. 11 : 1. " And the people were indeed com- 
 
88 EXPOSITION OF THE 
 
 plainers of evil in the ears of Jehovah," i. e. they were perfect 
 at fault-finding ; truly accomplished in the ugly habit of 
 fretting against the Lord. Neh. 7:2. " For he was indeed 
 a man of truth," i. e. perfectly faithful, or trustworthy. (See 
 IsTordheimer's Heb. Gram., § 1055.) Precisely so, Jno. 1 : 14, 
 is to be explained — " The glory of the truly only-begotten of 
 the Father." 
 
 A lamb = a victim, atoning sacrifice. Jno. 1 : 29 ; 1 Cor. 
 5:7. A lamb truly faultless and spotless, then, describes 
 Christ as a sacrifice for us, in every respect perfect. In him 
 was no sin, and he did no sin. 1 Pet. 2 : 22, 24 ; 1 Jno. 3 : 
 5 ; 1 Pet. 3 : 18. And this was necessary to effect our 
 redemption, since he who is himself a sinner, can not satisfy 
 for others. Heb. 7 : 26-28 ; 2 Cor. 5 : 21. 
 
 20. Foreknown indeed before the fovndation of the world, 
 &o. The particles, "indeed," and "but," [i^'^y and ^^^,) show 
 the opposition between the two clauses. Foreknown, by 
 implication, is equivalent to foreordained. See on 1:2. 
 Before the foundation of the world = from eternity. Eph. 
 1 : 4. But manifested, that is, publicly appeared as our 
 sacrifice. Comp. 18, 19 vs. Near the last times, i. e. at the 
 close of the Old Testament dispensation, as is put beyond 
 intelligent doubt, from a comparison with Heb. 9 : 26. " But 
 now once for all near the completion of the ages has he been 
 manifested for the putting away of sin by the sacrifice of 
 himself." For you, or for your sakes. He who was per- 
 fectly spotless as to his human nature, and " in whom the 
 fullness of the Godhead dwelt," must have suffered, not for 
 himself, but for others. 
 
 21. Those for whom he offered himself as a sacrifice, are 
 here described as those ivho by him believe in God, he, i. e. 
 in the Father, who proved his acceptance of our Redeemer's 
 sacrifice, by raising his Son, and honoring him, as God-Man 
 Mediator, to share with him in the throne of the Universe. 
 
FIRST EPISTLE OF PETER. 89 
 
 See note on 1 : 3, and comp. 3 : 22 ; Eph. 1 : 20-23. " Who 
 by him believe in God : " Worship, to be acceptable to the 
 Father, must be offered in the name of the Son, Jesus Christ ; 
 or, with reliance on his work as our Grreat High Priest. 
 " Through Him, by one Spirit, we have an introduction to 
 the Father." Eph. 2 : 18. Comp. 1 Pet. 2:5; Jno. 14 : 6. 
 The attempt to draw near to God in any other way is not 
 worship, but presumption. 
 
 8o that your faith and hope are in God ; that is, rest 
 ultimately on the Divine Being, as such. (See " Person of 
 Christ," by Owen. Chap. X.) They however, who dream 
 from this, that Christ is a naked human being, are mis- 
 taken ; and therefore we refer them to his own words. Jno, 
 5: 23; 14 : 1. 
 
 DOCTRINES. 
 
 1. The renewed worship God with a childlike confidence, 
 mingled with a trembling anxiety not to displease Him by 
 their sins. 17 v. 
 
 2. God is a just judge ; hence, when his people return 
 unto folly, be the season ever so brief, he lays the paternal 
 rod on their backs. 17 v., with Ps. 89 : 30-33. 
 
 3. The price paid to " the one Lawgiver," for our deliv- 
 erance from sin, was the precious blood of Christ ; a victim 
 and substitute every way perfect. 18, 19 vs. 
 
 4. This wonderful sacrifice in our stead, was offered near 
 the close of the Old Testament dispensation, in consequence 
 of the eternal knowledge of God, (foreseeing our sins and 
 need of redemption,) and because of his eternal, gracious 
 purpose. 20 v. Comp. Acts 2 : 23. 
 
 5. They for whom Christ died, sooner or later, become 
 
 the true worshippers of God, and by Christ draw near to the 
 
 Father. 20, 21 vs. He can not, therefore, have died for 
 
 those who live and die unbelievers. 
 7 
 
90 EXPOSITION OF THE 
 
 REMARKS. 
 
 1. They who are flestitute of a childlike fear of God, who 
 take delight in doing iniquity, are of their father, the devil ; 
 for his works they do. The true children of Grod dread his 
 frown more than any earthly evil ; they fear sin more than 
 suffering. 17 v. 
 
 2. Motives addressed to fear, as well as hope, ought con- 
 stantly to be presented to the Christian. He needs to be re- 
 minded, that (jod judges impartially, as well as loves kindly. 
 17 V. 
 
 3. Reflection on the price paid for our redemption, is the 
 best means of weaning the heart from the love of sin, and 
 of producing a healthy fear of God, 17-19 vs. 
 
 " Talk they of morals ! Oh thou Bleeding Love, 
 The true morality is love of Thee." 
 
 4. Who can take in the dimensions of God's love to his 
 people ? It is as old as eternity, it has been gloriously proved 
 in time, and it is as unchangeable as the divine nature. Well 
 may the believer's faith and hope rest on God. 20, 21 vs. 
 Rom. 8 : 35-39. 
 
 5. What an encouragement to reflect that we have a 
 Great High Priest over the House of God, able and willing 
 to save unto the uttermost all who come unto God by him I 
 21 V. Heb. 7 : 25. 
 
 Having purified your souls by listening to (or obeying) 
 the truth, through the Spirit, leading to brotherly love un- 
 feigned, out of (or from) a clean heart love ye one another 
 fervently ; having been begotten again, not from seed cor- 
 ruptible, but incorruptible, by means of God's word, living 
 and abiding for ever. For all flesh is as grass, and all the 
 glory of man as the flower of grass. The grass withers, and 
 its flower falls off; but the word of the Lord abides for ever. 
 Now this is the word which by the gospel is preached unto 
 you. 22-25 vs. 
 
FIRST EPISTLE OF PETER. ' 91 
 
 The duty of abounding in love to the brethren is here 
 enforced. The motives are drawn from the mutual relations 
 of believers to one another, as truly spiritual brethren ; they 
 having been begotten to a holy life in the same way, by the 
 ' Spirit as the agent, and the gospel as the instrument; as 
 also from the great value and lasting effects of that word on 
 the minds of the renewed, as contrasted with the frail and 
 fleeting glory of all human favor, and worldly distinctions. 
 
 22. The truth, here, means the Grospel ; or the truth with 
 respect to the way of salvation, as in 2 Pet. 1 : 12, and 2:2; 
 Col. 1:5; 2 Thess. 2 : 10. The opposite of the gospel, or 
 grand corruption of it, is called Tlie Lie. 2 Thess. 2 : 11. 
 Comp. Eph. 1 : 13. 
 
 Listening' to the truth, means believing and obeying the 
 gospel; for '--Trav.oi^^ listening, does not simply signify obedi- 
 ence, but faith and obedience, or obedience springing from 
 faith. See on 1 : 2. The following passages are parallel in 
 sense. Acts 6:7. "A great crowd of the priests listened to 
 the faith," i. e. believed and obeyed the gospel. Rom. 10 : 
 16. " But they have not all listened to the gospel ; for Isaiah 
 says, Who hath believed ? " &c. Here, faith, as the principle 
 of obedience, is chiefly meant. 
 
 Having purified, i. e. since ye have purified. See on 18 v. 
 So also in 23 v., " having been begotten again," i. e. since ye 
 have been begotten again. In Acts 15 : 9, Peter says that 
 God purifies the heart by faith, but here believers are said 
 to do it. In the former passage, however, the purification 
 is attributed to G-od as the agent ; here, to themselves, as 
 instruments acted on by him ; for Peter speaks thus : " hav- 
 ing purified your souls throiigh the Spirit,''^ that is, by his 
 agency : ^'« here denoting the eiheient cause, as in Jno. 1 : 
 3 ; Rom. 11 : 36. Besides, w"e should remember that our 
 Apostle, in the Apostolic Synod, is speaking of heathen who 
 had lately been led to embrace the gospel ; and he the'-e 
 
92 EXPOSITION OF THE 
 
 declares that God effects the first purification of the heart 
 by means of faith, or that it is altogether filthy in God's 
 sight till faith is given ; but here he declares, that after it is 
 given ns by God, it is active, as an instrumental cause, or 
 means, in promoting the continued purification of the soul ; 
 and yet, that this growth in moral purity by its means, is 
 caused by the Holy Ghost. So careful are the Apostles in 
 ascribing the first rise and after growth of holiness in the 
 soul to its right author ! Happy would it have been for the 
 Church, if subsequent teachers had adhered to this infallible 
 model ! Comp. Phil. 2 : 12, 13. 
 
 Leading to, or ending in brotherly love unfeigned : that 
 is, the purification of the soul, in listening to the gospel by 
 the Spirit, leads to this love. This effect invariably follows 
 regeneration. The proposition lU then, must here have the 
 meaning just given ; as in the seventh verse. Comp. Col. 
 1 : 4. Out of a clean heart, that is, from an upright mind, 
 or with the utmost sincerity. Comp. Matt. 5:8. " The 
 clean in heart" = the pure, or right-hearted — upright. 1 
 Tim. 1:5. " Now the end of the charge is love out of a 
 clean heart." 2 Tim. 2 : 22. "Be in the chase after right- 
 eousness, &c., with them that call on the Lord out of a clean 
 heart," or unfeignedly. hove one another fervently : ^y-revSg 
 = outstretchedly, or fervently, i. e. with the utmost bent of 
 your affections ; they stretching themselves out tovrards the 
 excellent of the earth. Thus he paints to the eye that deep, 
 whole-souled, and most intense love, by which he wishes 
 them to embrace one another. 
 
 23. Peter has just enforced the duty of brotherly love, 
 intense, sincere, and fervent, from the fact that such love is 
 a constant effect of regeneration ; and, accordingly, nothing 
 could be more becoming for them than this family affection 
 as children of God's house : or more descriptive of their un- 
 regenerate state, if any of them were destitute of it. To 
 
FIRST EPISTLE OF PETER. 93 
 
 put the same probe in the conscience, is as needful no2v as 
 then. 22 v. 
 
 Here the same duty is enforced, from the fact that they 
 are children of God, or brethren begotten again in the same 
 manner. The Holy G-host is the Author of regeneration ; 
 but the truth, word of God, or gospel, is the instrument he 
 uses in imparting this spiritual life. 22 v. ; 1 : 2 ; Jno. 3:6; 
 Jas. 1 : 18. Begotten again, not from seed corruptible, but 
 incorruptible, &o., i. e. not from perishable, but from im- 
 perishable seed. (See on 1: 4.) This is explained by add- 
 ing, " living and abiding for ever ;" or lasting and eternal 
 in its effects on the renewed soul ; for this alone is the sub- 
 ject Peter speaks of. (So even Whitby on 25 v.) 
 
 The instrument the Spirit uses in regenerating the soul 
 is here called seed; the figure being drawn from natural 
 generation. This is common with the Apostles. See Jno. 
 1 : 13 ; Jas. 1 : 18 ; 1 Jno. 3 : 9. By means of God^s ivord, 
 living and abiding for ever. The Apostle -adds this to drive 
 away all doubt as to the meaning of the figurative terms 
 before used : it is his exposition of the foregoing clause. — 
 Griesbach, Hahn, and others, leave out in this clause the 
 words — " for ever." They are retained, however, by Bloom- 
 field. But even if they form no part of the text, still the 
 truth taught remains the same. " Living and abiding," can 
 mean nothing but eternal. — It is as clear as light then, from 
 this verse, that the doctrine of the extinction of spiritual life, 
 so zealously taught by many, is not Apostolic Divinity, but 
 of human invention. On that wild and cheerless conjecture, 
 the seed here spoken of is corruptible, 7iot incorruptible ; 
 w^hich is a flat and irreverent contradiction of Christ's Em- 
 bassador. 
 
 24, 25. Here is a citation from Isaiah, 40 : 6-8. The 
 prophet, in substance says, that the favor and word of man 
 is uncertain and useless, but whatever God declares may be 
 
94 EXPOSITION OF THE 
 
 depended on, and will take effect, or be permanent. Now 
 this, says Peter, is emphatically true of the Gospel ; His 
 Word, the seed of regeneration, in its effects on the soul, will 
 last for ever. As is, here, a resumptive particle, like our 
 noiv. " Now this is the word," &o., points us back to what 
 is said in 22, 23 vs., especially the latter. So in 5 : 10, 
 where, by using it, the Apostle directs us back to all he had 
 previously written, with a more particular reference, perhaps, 
 to 1 : 3-9. Comp. Matt. 26 : 17, with 2 v. ; Mark 13 : 32, 
 with 4 V. ; Luke 4 : 1, with 3 : 21, 22. Which by the gospel 
 is preached unto you, or ivhich has been proclaimed to you, 
 i.e. as gospel, or glad tidings : to zUyyiXtreh eh of^Z^. 
 
 DOCTRINES. 
 
 1. Spiritual life is active in its tendency. It works 
 through faith as the instrument, and by the Spirit as the 
 agent ; and one invariable effect of this life, is love to the 
 brethren. 22 v. 
 
 2. This life is imperishable ; because the effects of the 
 word on the renewed soul, by the Spirit's agency, are not 
 corruptible, but incorruptible. 23 v. 1 Jno. 3 : 9. " Who- 
 soever is begotten of God, sinneth not," (i. e. not wilfully, or 
 habitually ; he does not make a business of it — 'xf^ct^rUv «y 
 ^ote'i • comp. 8 V.,) " because His seed stays in him ; neither 
 can he sin," (as before stated,) " because he is begotten of 
 God." Holiness in the inner man is indestructible. This 
 is the truth taught by both Apostles. 
 
 3. Brotherly love is a sure proof of regeneration. 1 Jno, 
 3 : 14. But this love, as described by the Apostles, is un- 
 feigned. It must be truly felt, and not be a hypocritical 
 pretence. It is fervent; constantly growing in intensity. 
 It is impartial; not a party love, or mere denominational 
 fervor, but it embraces a Christian as such, or because he is 
 
FIRST EPISTLE OF PETER. 95 
 
 a Christian. Col. 1:4. It will, if genuine, be shoivn by 
 deeds, as we have opportunity. (Heb. 6 : 10.) 22 v. 
 
 4. We should abound in this love more and more. And 
 that, because w^e are truly brethren of the household of God, 
 born of the Spirit through the word. Besides, suitable aid is 
 furnished us for the same, the seed of Grod being everlasting 
 in its effects. And how is it possible for us to forget, that 
 this friendship will indeed be eternal, ever fresh and green ; 
 while the favor of man, and all the honors the unrenewed 
 may bestow, are fleeting and fading as a field-flower. 
 22-25 vs. ' . 
 
 REMARKS. 
 
 1. Have wc purified our souls, by listening to the truth, 
 through the Spirit ? If not, we are dead while we live ; and 
 our profession of Christianity will avail us nothing. 22 v. 
 
 2. Are we begotten again by the incorruptible seed of 
 Grod ? Then, let us be glad, leaping ; for Grod's word is 
 Living and Abiding. 
 
 3. Do we groiu in love to our brethren ? If we love not 
 our brethren, whom we have seen, how can we love the 
 Master, whom we have not seen ? If we do not fervently 
 love Christians, how can we love Christ! How can any 
 despise any of those, who exhibit somewhat of Christ's image, 
 and yet pretend to love Cl^rist himself! Are such brethren? 
 22, 23 vs. Jno, 13 : 34, 35. 
 
96 EXPOSITION OF THE 
 
 CHAPTER 11. 
 
 SYNOPSIS OF CONTENTS. 
 
 I. The manner in which, and the end for which, we 
 should long for instruction from the word of G-od, with the 
 motive. 1-3. 
 
 II. A description of the nature and effects of true piety, 
 consisting of faith in Christ and spiritual worship, 4, 5 ; the 
 truth of which is confirmed by a citation from the Old Tes- 
 tament, 6 V. 
 
 III. A statement of the different judgment which belie- 
 vers and unbelievers have, regarding the Christ ; the different 
 way he is treated by each, together with God's appointment 
 and election in the matter. 7-10. 
 
 IV. An exhortation to live becomingly among their idola- 
 trous neighbors ; and, to this end, the duties of subjects and 
 slaves are particularly stated and enforced. 11-25. 
 
 Throwing off, then, (or flinging away) all malice and all 
 guile, and hypocrisies, and envies, and all hurtful speaking, 
 as new born babes long for the unmixed mental milk, that 
 ye may grow thereby [unto salvation ;] since ye have tasted 
 that The Lord is gracious. 1-3 vs. 
 
 The Apostle having, in the close of the last chapter, spoken 
 of the blessed and permanent effects of the word of God on 
 the minds of the renewed, here beseeches them to use it in 
 the right manner. The reference to 1 : 22-25, is marked 
 by then, or wherefore, o^i. ' The word of God being followed 
 by such results, throw off then all that would hinder its influ- 
 ence in the inner man; open your hearts to its life-sustaining 
 influence.' The rigid way of receiving this word is described^ 
 first, by showing what sins must be abandoned, as tending 
 to choke its growth ; and then, by stating for what purpose 
 we must be eager for divine instruction. 
 
FIRST EPISTLE OF PETER. 97 
 
 1. Throwing off, &c., i. e. throw off ; for Peter often uses 
 the participle for the imperative mood, that lively way of 
 speaking being congenial to the natural make of his mind. 
 See 1: 13, G-r. ; (" girding "—" being sober;") 1:14; 2: 
 12, 16 ; 3 : 1, 9, 16, &c. But when the participle is thus 
 used by him, the imperative also precedes, or follows it soon 
 after ; as any one can see for himself, by carefully looking 
 at the texts referred to. It will also be evident from such 
 examination, that the participles, in such cases, express in 
 an emphatic way, how the duty enjoined is to be done ; our 
 Apostle not being content to tell plainly what a duty is, 
 without at the same time, marking out the manner in 
 which it is to be done. (See Steiger.) Thus, in this para- 
 graph, the duty enjoined, is to long for divine instruction, in 
 order to grow in holiness ; and the manner of preparation is 
 by flinging away the sins of our unregenerate life, just as 
 we would a soiled, torn, or infected garment. Comp. Eph. 
 4 : 25 ; Col. 3 : 8. 
 
 All malice and all guile, i. e. all forms and degrees of 
 these sins. No desire of doing harm to others, and no fraud 
 or deceit must be cherished. And hypocrisies — play-actings, 
 feignings ; as the Greek word, transferred into our tongue, 
 means. So that the performing of any part on the stage of 
 the Church, which is not truly our own, is forbidden ; or 
 dissimulations of every kind and name. And envies, or those 
 sicknesses of the heart that are caused by another's pros- 
 perity : 
 
 — " Sick of a strange disease, his neighbor's health ! " 
 
 All hurtful speaking ; literally, contradiction, that is, speak- 
 ing against, or to the injury of others ; which includes 
 insulting as well as slanderous talk. (See 12 v. ; 2 Cor. 12: 
 20 ; Jas. 4 : 11.) " Evil speaking," therefore, is a better 
 version than " backbiting." 
 
98 EXPOSITION OF THE 
 
 2. As new born babes, &c. : as is suitable to Grod's chil- 
 dren. Thus Paul says, " walk as children of light," as such 
 children should. Eph. 5:8. 1 Pet. 1 : 14. " As children 
 destined to obedience," i. e. as is suitable to such. Long 
 for ; the Greek verb means, not simple desire, but eager and 
 earnest longing. Comp. Rom. 1 : 11 ; 2 Cor. 5:2; Phil. 
 1 : 8, &c. Paul uses the word milk to denote the elements 
 of gospel instruction, 1 Cor. 3:2; Heb. 5 : 12, 13 ; but Peter 
 employs it here, as a figurative expression for gospel instruc- 
 tion in general, or spiritual nourishment arising from the 
 word. The unmixed mental milk : u^oXov = guileless, unmixed 
 or pure ; not adulterated, or drugged with vain and deceitful 
 philosophy, or any thrust-in human deceits. Col. 2 : 8. Men- 
 tal milk, Xoyiy-ov yuxu, = milk belonging to the mind, or 
 reason.* The word is found elsewhere only in Rom. 12 : 1. 
 " Your mental (or spiritual) service," i. e. a service belong- 
 ing to the mind, and suited to its nature, as here. The 
 version in the English Bible, " milk of the word," is an ex- 
 planation rather than a translation, though it gives the sense 
 correctly. 
 
 Thai ye may grow thereby, or by the same, £» uvtm. That, 
 ('<v«) indicates the design that must be had in view ; not to 
 gratify curiosity, but to advance in holiness. ^'•Unto salva- 
 tion,^'' is inserted into the common text here by Griesbach, 
 and Hahn. (Bloomfield retains the common text.) If it be 
 the full reading of the Apostle, the sense is — That ye may 
 increase in holiness, until you attain complete salvation : «'« 
 pointing to the result, and salvation meaning full deliverance 
 from all evil, as in 1 : 5. Certainly, the thought is import- 
 ant ; and in the Apostle's usual style. (The Vulgate has 
 the same : ut in eo crescatis in salutem.) 
 
 3. Since ye have tasted, &c. Here the motive is pre- 
 
 * Tindal renders — " Desire that reasonable milk which is without corruptioa." 
 
FIRST EPISTLE OF PETER. 99 
 
 sented. " If," is an incorrect rendering of aVc^, in this place. 
 It means since^ as in 2 Thess, 1:6. " Since it is a righteous 
 thing," &c. Rom. 8 : 17. " Since we suffer together to be 
 glorified together." To taste, is to know by one's own expe- 
 rience, as in Heb. 2:9. ' Since ye have had experimental 
 proof of his kindness in renewing you.' Comp. 1 : 3. The 
 Lord, here, is equivalent to Jehovah ; the word in Ps. 34 : 8, 
 which the Apostle makes use of, without directly citing it. 
 (The LXX. use « KJ^/a? for Jehovah. It may not be needful 
 to translate it, in instances like this, Jehovah ; though it 
 would be well if, when thus used, it were printed in capitals, 
 to remind the English reader of it, as is constantly done by 
 the translators, in the Old Testament.) 
 
 DOCTRINES. 
 
 1. Feeding on the Divine Word, is necessary to the sup- 
 port and growth of spiritual life in the soul. 2 v. Ps. 1 : 2, 3. 
 
 2. The pure word of God, unmixed with the traditions 
 or commandments of men, is sufficient, and fitted for such 
 growth, and we should be very careful to receive that word 
 in its simplicity and purity. 2 v. Col. 2 : 8. 
 
 3. A believer should always long for increasing holiness, 
 and God's Word should be read or heard for that express 
 purpose. God has given this word to be a means of pro- 
 ducing, not philosophers, but saints. 1, 2 vs. 
 
 4. In order to promote spiritual growth, by inwardly 
 digesting God's word, the filthy garments of " the old man" 
 must be thrown off; such as all malice and guile, feignings, 
 envies, and hurtful speeches. 1 v. 
 
 REMARKS. 
 
 1. Are not Christians of the present day, more eager in 
 circulating the Word of God, than in meditating on it them- 
 selves ? By all means, give the Bible wings, and let it fly 
 
100 EXPOSITION OF THE 
 
 into all lands ; but by no means leave the fountain untasted 
 yourselves. If we do, we will become dwarfs in knowledge 
 and holiness. No out-door, bustling piety will do, without 
 drinking of the wells of salvation. The fire at the heart 
 must be kept burning ; daily must it be rekindled by the 
 torch of heavenly truth. 2 v. 
 
 2. What would the warm-hearted Apostle say, if he were 
 to come among some who call themselves Christians, and 
 witness the effects of their malice, guile, hypocrisies, and 
 hurtful speeches ? What contentions among individual pro- 
 fessors ! what disputes in whole societies I What will the 
 Master who commissioned him say, in the day that will try 
 men's souls ? 1 v. See Gal. 5 : 20, 21 ; Rev. 2 : 23. " All 
 the churches shall know that I am he who searcheth the 
 reins and hearts : and I will give unto every one of you 
 according to your works." 
 
 To whom coming, a living stone, (by men indeed set at 
 naught, but with Grod, chosen — precious ;) ye yourselves also 
 as living stones are built up a spiritual house, a holy priest- 
 hood, to offer up spiritual sacrifices acceptable to God through 
 Jesus Christ. Wherefore it is contained in Scripture, Be- 
 hold, I lay in Zion a stone, a chief corner-stone, chosen, 
 precious ; and the believer on him shall not at all be made 
 ashamed. 4-6 vs. 
 
 Here, the Apostle either gives a description of the nature 
 and effects of true piety, as consisting of faith in Christ, 
 followed by spiritual worship ; or exhorts them to cultivate 
 such faith and worship. We, in common with most, prefer 
 the former, and accordingly have so rendered. i^oiKo^of^uc-Se, 
 pres. or imp.) 
 
 4. To ivhom coming ; that is, coming to The Lord, or 
 Jehovah, mentioned in the third verse. Coming to Him, 
 means believing on or worshipping him ; thus ' to draw near 
 to G-od,' is constantly used in the Old Testament. Comp. 
 Jno. 5 : 40 ; 6 : 35 ; Heb. 11 : 6. It is worthy of special 
 
FIRST EPISTLE OF PETER. 101 
 
 notice, in what a striking and forcible, while, at the same 
 time, in what an artless and natural way, Peter recognizes 
 the G-odhead of Christ, (Comp. 1 : 11.) He hesitates not a 
 whit to apply the name Jehovah to Christ, and to consider 
 the trusting in Jehovah, mentioned in Ps. 34 : 8, the same 
 as believing in Christ. Coming to Christ, in his view, is 
 coming to Jehovah ; and it is the right view, for ho speaks 
 with the authority of one in whom the Spirit of Christ is. 
 Comp. 1 Jno. 5 : 20 ; Rom. 9 : 5. 
 
 Christ is here described as a living stone, i. e. not inac- 
 tive and dead, but efficient and permanent. (See on 1 : 3.) 
 Or, living, here, may be equivalent to life-giving, as in Jno. 
 6 : 51. As the author of Eternal life to his people, .Jesus is 
 considered justly as the True God. 1 Jno. 5 : 20 ; Jno. 5 : 
 
 21. According to this view, "living" is equivalent also to 
 eternal. Matt. 16 : 16 ; Rom. 9 : 26 ; Rev. 1 : 18. Comp. 
 Col. 1 : 17. A foundation stone is referred to, as is clear 
 from what follows. 6 v. 
 
 The parenthetical clause contains an allusion to Ps. 118 : 
 
 22, (comp. Matt. 21 : 42,) and expresses the different esti- 
 mation in which the foundation stone of the spiritual house 
 is held, by men and by God. A stone by men indeed set at 
 naught ; rejected, disapproved, considered worthless. "•«?<« 
 Jf ©£(£== with God, in his sight or judgment. So it is com- 
 monly used — God standing by, as judge in the matter. 
 Comp. 1 Pet. 2: 20; 2 Pet. 2: 11, and 3: 8. Also Rom. 
 12: 16. "Become not wise '»■««?« luvToii^ unth, or by your- 
 selves, i. e. in your own sight or judgment. Acts 26 : 8 ; 1 
 Cor. 3 : 19 ; " foolishness ivith God,''^ i. e. in his judgment. 
 Gal. 3 : 11 ; Jas. 1 : 27; Rom. 2 : 13. The version in the 
 English Bible, " of God,^^ is not sustained by usage : in that 
 case, '»■<«?'« would have been followed by the genitive, not the 
 dative. (See Winer's Idioms, and Robinson's Lexicon.) 
 
 Chosen, here, by implication, is equivalent to choice, 
 
102 EXPOSITION OF THE 
 
 excellent. Accordingly, the sense is : ' Considered worthless 
 by men, but in G-od's judgment choice and valuable.' 
 
 5. Ye yourselves also as living stones, &c. Here the fig- 
 ure begun in the fourth verse is continued. As living' stoties, 
 that is, active and permanent, like the foundation on which 
 ye rest, and from whom your spiritual life is derived and sus- 
 tained. Col. 3 : 3. Are built up, i. e. by coming to Christ. 
 4 V. Ye are built up on Christ by faith, a spiritual house, 
 or a temple in which He dwells by his Spirit. The bonds of 
 the Spiritual oneness of Christ and his people are two ; faith, 
 on our part ; and the Spirit, on his part. Eph, 2 : 21, 22 ; 
 Rom. 8 : 9, 10 ; Gal. 2 : 20 ; Eph. 3 : 17. 
 
 A holy priesthood : that is, a company of priests set apart 
 to God's service ; consecrated, set apart, is the radical mean- 
 ing of the word translated holy. Comp. 9 v. The design 
 of this consecration is next declared, namely, to offer tip 
 spiritual sacrifices. These include ourselves, with all we 
 have and are ; as voluntary oblations to God. Rom. 12 : 1. 
 Prayer and Praise, and practical kindness to poor saints are 
 often particularly intended, Heb. 13 : 15, 16 ; Phil. 4 : 18. 
 Such services are acceptable to God through Jesus Christ ; 
 or well received, approved by him, by virtue of the sacrifice 
 our true and great High Priest has offered to God; as we 
 are taught most fully and clearly in the Epistle to the 
 Hebrews. 
 
 6. The Apostle now brings in a quotation from Isa. 28 : 
 16, intending by it to show that he taught no new doctrine ; 
 but, on the contrary, that the Christ had always been set 
 forth as the only sure foundation of faith and hope to the 
 Church. 
 
 The prophet, in substance, says that God appointed the 
 Messiah to bo a foundation stone ; and as such, of tried 
 worth, able to uphold the whole weight of the Spiritual 
 House ; while' no believer, trusting in him, would ever be 
 
FIRST EPISTLE OF PETER. 103 
 
 disappointed. There is some difference of opinion, however, 
 as to the last clause : " He that believeth shall not make 
 haste ; " that is, as most interpret, shall not run hither and 
 thither, like one at his wit's end, when danger is hanging 
 over him, and he knows not whither to run for shelter, or on 
 what to lean for safety. In other words, His faith and hope, 
 founded on Christ, shall not at all be made ashamed, or dis- 
 appointed, in the language of the LXX. and Peter, Comp. 
 Rom. 9 : 33. 
 
 Alexander explains thus : " The believer shall not be 
 impatient, but trust the promise though its execution be 
 delayed." But this amounts to the same thing ; since no 
 true believer gives up his hope, founded on God's M^ord, 
 because the fulfilment of it is delayed. Herein they follow 
 in the footsteps of Abraham. Rom. 4 : 18-21. The version 
 of Peter then, is a sound one ; it is based on the fundamental 
 thought of the prophet, or on the general truth which under- 
 lies the particular expression. 
 
 The verb Tre^n^c^t is here used in a passive sense. Most 
 refer to Joseph, Ant. XI. 4, 7, where it is thus used. Or 
 TTs^ioxn, section, may be omitted. (See Buttman's G-r. G-ram. 
 by Robinson, § 129. 8, 9, 
 
 DOCTRINES. 
 
 1. Christ, inasmuch as he is Jehovah, is the proper object 
 of faith and worship ; and true piety especially consists in 
 thus daily drawing near to Him. 3, 4 vs. 
 
 2. Our Lord is the life-giving and permanent foundation 
 of the spiritual house, and they who lean on him shall 
 never be disappointed ; but all hopes not so founded, will. 
 4-6 vs. 
 
 3. All who are built on Christ, make up a spiritual tem- 
 ple, " the habitation of God through tlie h^pirit ; " and they 
 are a company of priests, set apart to serve God in spirit 
 
104 EXPOSITION OF THE 
 
 and in truth. Their services are well approved by Him for 
 Jesus' sake. 5 v. 
 
 4. The foundation stone of this temple is of infinite 
 worth, as is evident from the fact that the Father so esteems 
 him. 4 V. Matt. 3 : 17. His judgment is according to truth : 
 and that of men, when opposed to his, worthless. 
 
 REMARKS. 
 
 1. If we are built on this foundation stone, and are 
 among those " who worship God in the spirit, and rejoice in 
 Christ Jesus, putting no confidence in the flesh," then we 
 are " priests to God." None have a right to come between 
 us and God, and block up the way of approach to the throne 
 of grace. Christ is the only Mediator and Priest, in the 
 strict sense, by whom we must come to God. Let nothing, 
 then, prevent us from offering up spiritual sacrifices. 5 v. 
 
 2. Let us rejoice in the fact, that no true believer in 
 Christ will ever be made ashamed ; that his hopes of salva- 
 tation, founded on His word, will never be disappointed. 
 What an anchor to the soul, sure and steadfast, on all the 
 stormy seas of this vain life ! 6 v. 
 
 To you then this honor, to the believers ; but to the rebels 
 — the stone which the builders set at naught, this is become 
 the head of the corner — both a stone of stumbling and a rock 
 of tripping. 
 
 These rebels stumble against The Word, to which also 
 they were appointed. But ye, a chosen race, a kingly priest- 
 hood, a holy nation, a people for a possession, that ye should 
 tell abroad the excellencies of him who hath called yon out 
 of darkness into his wonderful light ; — who once not a people, 
 but now God's people, who had not obtained mercy, but now 
 have obtained mercy. 7-10 vs. 
 
 Here we have a statement of the various judgment which 
 believers and obstinate unbelievers entertain of the Christ ; 
 how differently he is treated by each, together with God's 
 
FIRST EPISTLE OF PETER. 105 
 
 appointment and election in the matter. Much fierce debate 
 has arisen from this context of our Apostle ; so much so, 
 that one celebrated commentator has denominated this para- 
 graph itself, a stumbling stone. But we think the general 
 meaning very clear ; although there may be some ground of 
 doubt, perhaps, as to the precise connection of one or two 
 words, cr phrases. Bat this does not darken at all the main 
 thought, which is set forth with all the vividness, so natural 
 to the writer. 
 
 7. To you then this hoyior, to the believers. Here the 
 Apostle has so arranged the words as to make his general 
 thought very clear ; to believers 07ilij, belongs what he speaks 
 of; it is true of them alone. The word believers is put at 
 the end, to render the thought more prominent. This rhe- 
 torical order obtains elsewhere. Thus 1 Pet. 2: 16. "Indeed 
 free ; and yet not holding fast as a covering of malice that 
 freedom^ Comp. 1 Jno. 5 : 16 ; Jno. 13 : 14 ; 1 Cor. 5 : 7. 
 (Winer's Idioms, p. 416.) 
 
 This honor, '-i rtf^v, literally, the honor, i. e. the honor 
 just spoken of, 4-6 vs. = this honor ; 'n being the demonstra- 
 tive article, or having the force and meaning of the demon- 
 strative pronoun ; as in 2 : 16, just cited. The substantive 
 verb is understood. So that the sense is : ' You have the 
 honor of being built on Christ, and forming a part of God's 
 spiritual house and holy priesthood. This honor belongs to 
 you Believers only.' Thus Whitby, Bloomfield, McKnight, 
 and others. 
 
 The translators of the English Bible have supplied he is, 
 
 and taken '»? '"'j^'^ for ivrifA-oi^ honor for honored, or precious. 
 
 Christ is no doubt habitually and inexpressibly precious to 
 
 the believer ; but Peter does not, as it seems to us, express 
 
 that thought here. If such had been his meaning, he would 
 
 have used £vj-/j«.o5, as he had done before, 0, 6 vs. 
 
 Alexander, on Isa. 8 : 14, considers '>}rif^^ as equivalent to 
 8 
 
106 EXPOSITION OF THE 
 
 tU'lP/S) ^ l^oly thing, i. e. an object to be sanctified or reve- 
 renced, and explains thus : "To others he is a stone of 
 stumbling, but to you who believe, he is 'jjr*^^, something 
 precious, honored, or looked upon as holy." In other words, 
 ' You recognize Christ as the Jehovah Isaiah speaks of, and 
 treat him as the object of honor or reverence.' Peter, accord- 
 ing to this view, uses honor for the object of it : " He is to 
 you an object of worship.' This agrees well with 4 v., " To 
 whom coming ; " and is consistent enough, perhaps, with 
 usage. Thus Christ is called " our hope," i. e. the object of 
 it. Still, we can not assent to this interpretation ; for if that 
 had been his meaning, how easy would it have been for 
 Peter to have written t\kyio^^ Luke 1 : 35, which would have 
 settled the meaning precisely in that way. Besides, "honor" 
 is not used elsewhere in the New Testament for the object 
 of honor ; and to say that it is thus used here, is somewhat 
 strained and forced. Neither does it follow that Peter in this 
 clause, alludes to Isa, 8 : 14^ because he in what follows 
 refers to it. He rather expresses the thought in his own 
 language. The first interpretation, therefore, is we think 
 the true one. 
 
 But to the rebels, &c. The direct sense is. To them he 
 is both a stone of stumbling, &c. The other clause is paren- 
 thetical, thrust in by Peter to show that all opposition to 
 the Christ by the Jewish rulers, those remarkably obstinate 
 unbelievers, was vain and useless. God had made him the 
 foundation stone, notwithstanding. In this clause, the allu- 
 sion is to Ps. 118 : 22. Peter is wont to use this passage of 
 the prophet thus parenthetically. See Acts 4 : 10-12, where 
 the 11th verse, as here, is parenthetical. 
 
 The phrase o u7rtt6Zi^ is rendered in the English Bible, 
 "he that believeth not," "unbelieving," and "disobedient;" 
 as in Jno. 3 : 36 ; Acts 14 : 2 ; Rom. 10 : 21 ; 1 Pet. 2 : 7, 8. 
 But this version gives quite imperfectly the meaning of the 
 
FIRST EPISTLE OF PETER. 107 
 
 original. It denotes, not a simple unbeliever, but an obsti- 
 nate unbeliever ; since it expresses the mental state of one 
 who will not attend to, or who will not be influenced b}'' 
 sufficient evidence. It means one refusing to believe, dog- 
 gedly rejecting the clearest proof, and hence, refusing to 
 obey ; unwilling to believe or obey. It is hard to give its 
 full sense by one English word ; perhaps, unpersuadable.^ 
 rebellious^ or rebel., comes nearest to it. 
 
 8. To tlie rebels both a stone of stumbling, &c,, i. e. he 
 is one against whom they stumble, trip, or fall. Thus dis- 
 honor is to them, while honor is to you, believers. So the 
 clauses seem to be connected in the mind of the Apostle. 
 The person against whom they stumble is not mentioned in 
 this verse ; that is clear enough from what precedes and fol- 
 lows it. 4-6 vs. The clause, " both a stone of stumbling 
 and a rock of tripping," should have been joined with the 
 seventh verse, as we have done. A period also ought to be 
 put after " offence," in the English Bible, and " even to 
 them," the words which follow in italics, omitted. The 
 word we have rendered tripping., means literally a trap, 
 snare, and hence, occasion of falling, impediment, stumbling 
 block, or offence ; that which occasions one to sin, or fall. 
 * The stone God has laid in Zion is one which they dislike 
 and oppose, or strike against : the projecting corner stone 
 also is the occasion of their sinning, they trip thereby and 
 fall.' 
 
 These rebels stumble (or strike) against The Word, to 
 which also they were appointed. The interpreter's screw 
 has often been applied to these words. Many expositors 
 themselves stumble here into grammatical absurdity ; twist- 
 ing the evident meaning of the words to suit their own 
 preconceived views of God's moral administration. But 
 certainly they who speak for God, and by his Spirit, are the 
 best judges in the matter. Besides, it is a dangerous busi- 
 
108 EXPOSITION OF THE 
 
 ness to "wrest the Scriptures." 2 Pet. 3: 16. The only 
 fair question here, is this : What do the loords mean ? 
 
 There is no difhcalty in answering this question ; for the 
 Apostle uses well known terms, and terms whose meaning 
 is well established by the usus loquendi. " The rebels stum- 
 ble against The Word,''"' i. e. they set themselves against 
 Christ ; strike against, or violently oppose him. Comp. Rom. 
 9 : 32. (See the verb as it is used. Matt. 4:6; 7 : 27.) 
 
 The Word here means, not the gospel — for that is not 
 the subject spoken of — but Christ, i Myoc,, as it is used by 
 John ; it is the same as the stumbling stone, before men- 
 tioned. "We know of no objection to this interpretation, but 
 the alleged fact, that The Word, as a title of Christ, is pecu- 
 liar to the writings of John. But this is a mere begging of 
 the question. Besides, the passage, Isa. 8 : 13, 14, to which 
 Peter alludes, demands this interpretation. Alexander trans- 
 lates thus : " Jehovah of Hosts, him shall ye sanctify, and 
 he shall be yovir fear, and he your dread. And he (Jehovah) 
 shall bo for a holy thing, and for a stone of stumbling and 
 rock of offence to the two houses of Israel, for a gin (or trap) 
 and for a snare to the inhabitants of Jerusalem." He whom 
 Isaiah calls Jehovah, Peter calls The Word ; thus making it 
 clear as light, that the Sent-Jehovah, The Word, or the Son, 
 is meant. (This was seen by McKnight.) Our Apostle uses 
 The Word in the same way, 3 : 1 — " If any rebel against 
 The Word : " and as Tholuck seems to think, 2 Pet. 3 : 5, 7. 
 The Word then, in this place, must mean Christ ; firsts 
 because he is the chief Person spoken of in the whole con- 
 text, 4-8 v.-^, f^econdly, because otherwise Peter's pointed 
 alhision to Isaiah is stripped of all meaning. Rom. 9 : 32, 
 is exactly parallel in sense. " They stumbled (or struck) 
 against the stone of stumbling." AVho ever thought here of 
 explaining the stumbling stone of the gospel? But surely 
 the reference to Christ is just as clear, if not clearer, in this 
 
FIRST EPISTLE OF PETER. 109 
 
 context of Peter. Both Apostles refer to the same passage ; 
 both mean precisely the same thmg. The only wonder is, 
 how Peter could have been made to say that he means the 
 gospel, when in this whole context, he holds Christ up so 
 prominently. 
 
 To ivhich also they were appointed: iU o^to ivliich, or 
 for inhich : " wheremito," is of the same meaning. " To 
 which," is expressive of purpose, design, or intention ; and 
 the noun " stumbling," is evidently understood. ' They 
 stumble against The Word, to which stumbling,' &c. * To 
 which also they were appointed;'' that is, that they thus 
 violently rejected and opposed the Christ, was not an acci- 
 dental thing. On the contrary, God had determined not to 
 give them faith in the Messiah ; which he showed before- 
 hand, by plainly declaring that He would be a stumbling 
 stone to both houses of Israel, and a trap and snare to the 
 dwellers in Jerusalem. (Isa. 8.) Peter here takes it for 
 granted, that divine prediction is a declaration and proof of 
 the divine purpose. Paul, in Heb. 6 : 11, ifcc, bases his 
 argument on the same assumption. The fore-ordination of 
 God, then, has as many proofs as there are predictions in' 
 Holy Writ. (Edwards on the Will, Part II., .Sect. XL) 
 
 The verb rendered appoint, means literally to set, put or 
 place ; and hence, it is used precisely as our word ordain, or 
 appoint. See Matt. 24 : 51 ; Acts 13 : 47 ; 19 : 21 ; 20 : 28. 
 ''Set, or appointed you, bishops." 1 Cor. 12 : 28; 1 Thess. 
 5 : 9 ; 2 Tim. 1:11; Heb. 1 : 2 ; 2 Pet. 2:6. '' Setting, or 
 appointing an example." The true meaning of the Apostle, 
 thfen, can not be misunderstood by any teachable and reve- 
 rent mind. " To w^hich (stumbling) they were appointed." 
 
 This passage ought to be thus pointed : 'Ot Tr^oryjTrrovTt ref 
 
 ^oyoj uTTsiSov^Tei, eU o " Tliesc rebels stumble against The 
 
 Word, to which," &;c. The common punctuation greatly 
 darkens the sense. We also think that o< (as usually pointed) 
 
no EXPOSITION OF THE 
 
 should be o/, the article (demonstrative) instead of the rela- 
 tive ; though this last makes no difierence as to the sense, 
 for if it be the relative, the version runs — " Who being 
 rebellious stumble against the "Word," &c. 
 
 9. But ye, a chosen race, &c. How striking the con- 
 trast ! How encouraging to all the renewed, and at the 
 same time, how humbling ! Their differing from obstinate 
 unbelievers, is attributed to God's election and mercy alone, 
 and their consequent duty, to glorify God, is clearly stated. 
 9, 10 vs. A chosen race ; generation, people, or family, yhoq, 
 LXX., La. 43: 20. A kingly priesthood: (Ex. 19: 6, "a 
 kingdom of priests ; " [Heb.] but the LXX. as the Apostle, 
 " a kingly priesthood : ") that is, both kings and priests unto 
 God, Comp. 5 v., and Rev. 1 : G. ' Nobles in God's sight, 
 and a company of priests, set apart to his spiritual service.' 
 An holy nation, i. e. a people set apart to his service. There 
 is hera an implied or tacit contrast with the unholy nations, 
 or tribes among whom they lived. 2 : 12. (Comp. also 1 : 2.) 
 A people for a possession ; that is, special, peculiar, God's 
 own — his private property, or treasure. The LXX., Ex. 19 : 
 5, have Aao? Tire^iou^nxi for n^^ip (Segullah). Comp. Tit. 2: 4. 
 Now, b'egullah denotes private property, one's own, and 
 especially considered as valuable ; 1 Chron. 29 : 3 ; EccL 
 2:8; and God's people are so called, because they are His 
 own People in a special manner, by right of redemption. So 
 those for whom Christ died, are called Jiis own people, for 
 that is the meaning oi peculiar, in Tit. 2 : 14. It is derived 
 from the Latin pecuUaris = belonging to one's private prop- 
 erty, or ycculium. "x\ people for a possession," then, as here 
 used, denotes a people who belong to God, or His own people, 
 dear to him above all others ; his peculiar treasure, as the 
 word is rendered. Ex. 19 : 5. (Comp. LXX. in Mai. 3 : 17.) 
 That ye should tell abroad, &c. : oV«5 is a particle mark- 
 ing out the intention, or final case — in order that. Matt. 
 
FIRST EPISTLE OF PETER. HI 
 
 6:2; Heb. 9 : 15. E'^xyyiP^xu means to tell abroad, or with- 
 out, = make widely known, celebrate. LXX., Fs. 9 : 14. The 
 excellencies of him, &c. : u^er^, literally, means goodness, 
 excellency of any kind. Peter however uses it to denote 
 poiver, 2 Pet. 1:3; and hence, boldness, or courage, 2 Pet. 
 1 : 5. Paul also uses it in this last sense ; showing that he 
 also attached to it, as its basis, power. " If any boldness, 
 and if any praise," &c. ; (Phil. 4:8;) that is, ' If ye have 
 any Christian courage, and any desire to gain the approba- 
 tion of the wise and holy, consider these things.' Here Peter 
 employs it to denote the perfections of God ; the powers of 
 his mind, or the excellencies of his nature. The version 
 "praises," amounts to the same thing. (See LXX., with 
 Heb., Is. 43 : 21.) To glorify God they were chosen ; and 
 hence, their duty was clear. 
 
 Who hath called you out of darkness into his wonderful 
 light: that is, who hath eflectually called, or regenerated 
 you. See on 1 : 15. That this is Peter's meaning, is clear 
 also from 2 Pet. 1:3. " His Divine Power has given us all 
 things pertaining to life and godliness." " Who hath called 
 us by means of Glory and Power." The reader should care- 
 fully compare 2 Cor. 4 : 6, where effectually calling is illus- 
 trated by an allusion to Gen. 1 : 3. Our x\postie alludes to 
 the same ; comparing their hearts, when unrenewed, to a 
 world covered with darkness ; and their regeneration, to the 
 calling of light out of darkness, (Comp. Eph. 1 : 19.) Dark- 
 ness, in passages like this, means ignorance, sin, and wretch- 
 edness ; liglit, knowledge, holiness, and blessedness. Comp. 
 Elph. 5:8. ' "Who hath called you from a state of ignorance, 
 sin and misery, into a state of knowledge, holiness and bliss; 
 a wonderful effect of his almightiness.' 
 
 10. Here, Peter makes use of Hosea 1 : 9, 10, and 2 : 23, 
 to remind them how different their state was before their 
 effectual calling, as contrasted with their present honorable 
 
112 EXPOSITION OF THE 
 
 relation to Ciod as his people ivho had obtained mercy ; or to 
 whom his mercy had flown out, in their regeneration. Comp. 
 1 Tim. 1 : 16. Formerly, they were not God's 2)eople, i. e. 
 by regeneration and adoption into his family, they were once 
 in darkness, Jno. 1 : 12, 13 ; but they had always been his 
 people, i. e. by eternal designation ; they were of that " chosen 
 race," who had been picked out by him from eternity. Comp. 
 1 Pet. 1 : 2, 3, with Acts 18 : 10 ; Eph. 1 : 4, 5. 
 
 The prophet Hosea, in the passages above referred to, 
 certainly alludes to Israel, or the ten tribes. But Peter 
 quotes it as a general truth, applicable to their former and 
 present state. The general truth, which lies beneath the 
 prophet's expressions as to Israel, our Apostle rightly applies 
 to those whom he addresses. (See Hodge on Rom. 9 : 24-26, 
 and Calvin's Prselect. in loo.) 
 
 Many suppose, from such passages as 1 Pet. 2 : 9, and 
 from the inscriptions of the Apostolic letters, as 1 Pet. 1 : 
 1, 2, (they being addressed to whole societies of Christians,) 
 that the Election spoken of in the New Testament, relates 
 only to visible Christian societies ; or, that it is an election 
 to mere Church privileges — the use of the outward means of 
 grace. 
 
 As to the inscriptions of the Apostolic letters, all that is 
 necessary to say is, that the Apostles use the language of 
 brotJicrly love. They suppose those whom they address to 
 be what they profess to be, until they show the contrary ; 
 and what they ought to be, as those professing godliness. 
 But to conclude from this, that they held only to Election of 
 communities, is not reasoning, but sophistry. The inscrip- 
 tion of this letter, for example, 1 : 1, 2, (compared with 3-5 
 vs., and 5 : 10,) proves just the contrary. 
 
 Besides, we never could understand why men should be 
 such sticklers for an election of Communities to Church 
 
FIRST EPISTLE OF PETER. 113 
 
 privileges simply ; since Paul expressly declares, that the 
 vessels of mercy are before prepared /or Glory; which must 
 mean Eternal Life, for it is the opposite of Destruction, or 
 damnation. Rom. 9 : 22, 23. Now, visible churches, as 
 such, are not prepared beforehand ^mto Glory, but only mcli- 
 viduals from among them, (comp. 1 Pet. 5 : 10 ; 1 : 2-5,) as 
 Paul expressly teaches, Rom. 9 : 24 ; and then he goes on to 
 prove that this agrees with the Old Testament doctrine. Rom. 
 9 : 25-33 vs. 
 
 But even if it could be proved, that communities alone 
 are meant, what would be gained ? Nothing at all ; for the 
 same principle. Clod's sovereignty, is involved in both opin- 
 ions, as is admitted by Expositors of every class and name. 
 See Deut. 7 : 7, 8. They, too, who have the means of grace 
 in gospel-lands, are not indeed all renewed and saved ; but 
 many individuals in visible Christian churches are : so that 
 it amounts to an individual election after all. 
 
 Let those then, who desire to be teachers of Christianity, 
 have a care how they try to smooth down what G-od has left / 
 rough in his word ; let them be careful how they try to dress 
 up unwelcome truths, so as to please the fastidious taste of 
 depraved men. Unitarians, so called, have tried it — and 
 what of the Gospel have they left ? Both facts and Scrip- 
 ture declare, that God is the Righteous Sovereign, and when 
 our arm strikes against His — it must be shivered. 
 
 DOCTRINES. 
 
 1. True Believers have the distinguished honor of being 
 built on Christ as living stones in the Spiritual House ; but 
 obstinate unbelievers stumble against the Word, the project- 
 ing corner stone, to their own undoing. 7, 8 vs. 
 
 2. Rejection of Christ and obstinate opposition to him, 
 are vain and useless : it is but dashing the head against the 
 Eternal Rock. 7, 8 vs. 
 
 / 
 
114 EXPOSITIONOFTHE 
 
 3. God has determined not to give faith in Christ to all 
 hearers of the gospel. This is evident from the fact, that 
 the obstinate mibelief, and consequent disobedience, of the 
 Jews, was foretold. 7, 8 vs., with Isa. 8 : 14, 15 ; Ps. 118 : 
 22. This stumbles many ; and therefore let them consider 
 that God is under no moral obligation to do so. For He is 
 bound to do for sinful rebels nothing but what he has prom- 
 ised. But where has he promised to give faith in Christ to 
 all who hear the gospel ? Moreover, let them consider, that 
 it is Just in God to punish obstinate unbelievers ; and that, 
 because it is the great sin. Jno. 16 : 9. And it is the great 
 sin, because God himself confirmed the truth of all that 
 Christ did and taught, both by prophecy and miracles, and 
 especially by raising him from the dead. But this evidence) 
 though sufficient and convincing, such unbelievers will not 
 listen to with candor ; neither will they act as such evidence 
 rightly demands of intelligent beings ; they are oi aTrueowrei, 
 the unpersuadable. The justice of such punishment appears 
 also from the fact, that the purpose of God makes no one a 
 sinner. God is not, can not be, the infuser of sinful dispo- 
 sitions into any mind ; he has no such dispositions. Jas. 1 : 
 13-15. Unbelief, then, springs from man's own evil heart ; 
 and since God has so clearly and variously testified, that 
 Christ is the only foundation, it follows, that rejection of, 
 and opposition to Christ in such circumstances, proceed 
 from an exceedingly depraved mind ; and hence, if it be not 
 right in God to punish them who commit this sin, then no 
 sin can be shown to be worthy of punishment. — But we need 
 not say more in this matter, " to assert eternal Providence, 
 and justify the ways of God to men ;" for he has appointed 
 a day in which he will vindicate himself, 
 
 4. While unbelievers and rebels have no good reason to 
 find fault with God, believers and obedient children have no' 
 ground of boasting before him ; since they have been chosen 
 
FIRST EPISTLE OF PETER. 115 
 
 to be G-od's own people, holy and beloved, not because they 
 were, by nature or life, better than others, but because God, 
 of his own much mercy, selected them from eternity to be 
 renewed in time. And hence they are doubly bound, both 
 by authority and gratitude, as intelligent creatures and as 
 renewed, to tell abroad the excellencies of Him who hath 
 called them out of darkness into his wonderful light. 9, 10 
 vs., with 1 : 2, 3 ; Eph. 2 : 4-10. 
 
 REMARKS. 
 
 1. What an honor it is to be built on the Corner Stone of 
 the spiritual house! But " such honor have all the saints." 
 Well, then, it becomes them to say. To Thy Name be all 
 the glory. 7 v. 
 
 2. God hath not appointed his people to wrath, or pun- 
 ishment deserved by their sins. He might have done it, as 
 he did to the rebel angels, and to those of men whom he has 
 not chosen, and on whom he bestows no saving mercy. This, 
 as Augustine truly said, is a Great Deep. Stand by the 
 ocean. Christian brother, with all lowliness of mind. Be 
 astonished and wonder — love and praise. 7, 8 vs., with 2 
 Pet. 2 : 4 ; 1 Thess. 5:9; Rom. 9 : 15 ; 11 : 33-36. 
 
 Beloved, I beseech you^ as sojourners and strangers, to ab- 
 stain from those fleshly lusts which war against the soul ; 
 holding fast among the heathen your fair way of living to the 
 end that (since they speak against you as evil-doers,) they, 
 attentively beholding some of these fair works, may glorify 
 The true God in a day of visitation. 11, 12 vs. 
 
 Before the Apostle speaks directly of relative duties, he 
 lays down a general principle and motive ; reminding them 
 how needful it is for them to continue living in a holy man- 
 ner, as thus they may be instrumental, by their consistent 
 and uniform deportment, in leading their revilers to glorify 
 God, even in a time of persecution. 
 
116 EXPOSITION OF THE 
 
 11. E'TrtSvy^U^eaYnest desire, longing, or lust. " Fleshly," 
 or carnal (as the word is commonly rendered,) means of, or 
 belotig-hig- to the flesh. Now flesh often denotes, not only the 
 body, but the evil disposition in man, which must of course 
 show itself by means of the body and its members. See 
 Gral. 5 : 19-21 ; where the works or doings of the flesh, in- 
 clude sins of the mind as well as bodily appetites. Comp. 
 Rom. 7 : 14 ; 1 Cor. 3 : 1, 3, 4. Our Apostle here, however, 
 has special reference to those desires which are directed to- 
 wards, and fastened on the objects of sense, such as unbe- 
 coming pleasures. This seems clear from a comparison with 
 4: 2, 3, where "the lusts of men," and "the will of the 
 heathen " mean, the lusts of the unrenewed and the will of 
 those ignorant of Grod, who take delight in the sins there 
 named. Now, says the Apostle, Abstain from these fleshly 
 lusts, i. e., hold yourselves aumy from, (uTrex^trext) or have 
 nothing to do with your old sins. Master your bodily appe- 
 tites. The mastery over all their bodily appetites is enjoined 
 — not unchastity simply ; though that is included. (Comp. 
 2 Pet. 1 : 4.) 
 
 The motives by which this duty is enforced are drawn 
 from the fact that such desires are unsuitable to sojourners 
 and strangers going homeward ; and also destructive to the 
 mind's well-being — fighting against the soul. 
 
 12. Holding' fast among the heathen your fair %vay of 
 living : " holding fasf^ and ^^ fair,''' in the original, are at 
 the end of this clause ; in order to hold up more prominently 
 the thought that they must persevere in their virtuous behav- 
 ior. This is another specimen of the rhetorical order before 
 alluded to : see on 7 v. — The infinitive in the eleventh verse 
 has the force of the imperative : ' I beseech you to abstain 
 from,' is a gentler form of expression for, ' Abstain from ;' 
 and hence the participle holding fast, refers to the manner of 
 performing the duty. (See on 2 : 1.) 
 
FIRST EPISTLE OF PETER. 117 
 
 Holding fast, ix.'>^re<i : now 'exc-) not only means to have, 
 but to hold, and hence to hold fast, cling to, persevere in ; 
 as here, and in the sixteenth verse. See also 3 : 16 ; 4 : 8 ; 
 1 Tim. 1 : 19; 1 Cor. 11 : 16. Among the heathen : that is, 
 in the midst of your idolatrous countrymen. " Gentiles," 
 " heathen," and " nations," in the English Bible are different 
 versions of the same word ; nations is the strict, literal mean- 
 ing. And because the great mass knew not God, (1 Tliess. 
 4 : -5.) It is often used as here, to denote those sinful and 
 idolatrous. Way of living, or conversation, has been before 
 explained, 1 : 15. Fair ; -/^ciXyj, =fair, beautiful, (Acts 27 : 8;) 
 and hence, when applir,d to behavior, virtuous, right, or be- 
 coming. This is the meaning of honest, in the common ver- 
 sion : virtue (to y-«Ao'v, lionestum,) being that temper of mind 
 which prompts one to act fairly, or in a way becoming our 
 relations to God and men. Comp. Heb. 13 : 8. (Our transla- 
 tors generally render it good ; sometimes, ho7iest ; once, meet') 
 Matt. 15 : 26 ; and once, worthy, Jas. 2:7.) 
 
 To the end that (Vva) tliey, &c. The direct sense is that 
 your revilers themselves, by beholding your good works, may 
 become converted, and so be led to worship and honor the 
 true God. Comp. Matt. 5 : 16. Since : ev J =in that, be- 
 cause or since, wherefore : this was before proved ; see on 1: 6. 
 To speak against, is to revile and slander; (see on 2 : 1.) 
 Comp. 3 : 16 ; Jas. 4 : 11. As evildoers, that is, as if crimi- 
 nals. (Comp. the Introduction, k 6. 2.) This thrust-in clause 
 hints at the necessity of great vigilance in duty ; they being 
 encompassed by scoffing and slanderous tongues. 
 
 , They, attentively beholding some of t'lese fair works,may, 
 &c. The verb EVo^rrfJa means to look over, overlook, watch, 
 behold attentively. (Od. 16. 1 10.) 'Fair vords, i. e., good 
 deeds, as before — " fair way of living." 'Ey, -rSi^ Ku>^av 'ioyui 
 iTro-rrtuToc^Tiq^ which Doddridge rencU vs, *' They being eye wit- 
 nesses of (your) good work ;" but tl^^ version above given 
 
118 EXPOSITION OF THE 
 
 seems more natural and proper ; " They, attentively behold- 
 ing some of the fair works," (viz. those mentioned just be- 
 fore in general,) " may glorify," &c. So McKnight. Or 
 it may be rendered thus : ' That by means of these good 
 works, they attentively beholding (the same,) may,' &o. So 
 Bloomfield : comp. 3:2. In this version U is considered as 
 equivalent to by means of ; which is hardly to be justified 
 from its use in Rom. 3 : 30. Either way, however, the sense 
 is unchanged. To behold of the works, is to behold some of 
 them ; as in Matt. 23 : 34 ; 25: 8 ; Luke 21 : 16. 
 
 May glorify the God in a day of visitation. To glorify 
 God, is to praise, honor and worship him. The God^ [rov hoi) 
 i. e. he who is only God = the true God ; in contrast with 
 the dead vanities of heathen worship. Compare Gal 4:8; 
 1 Kings, 18 : 39, " Jehovah, he is The God." Day of visi- 
 tation: comp. the Introduction, ^ 6. God visits either in 
 wrath to inflict deserved punishment, Jer. 10 : 15 ; Isa. 10 : 
 3; or in mercy to bestow good, Ps. 106: 4; Job. 10: 12; 
 Gen. 21 : 1. Accordingly this phrase has been explained by 
 some as relating to a time of mercy, when men are converted 
 by the Spirit through the word ; by others, as relating to a 
 ti7ne of judgment, persecution, or calamity. "We think that 
 this last view agrees best with the whole aim of the Apostle 
 in this epistle, and especially with 4: 12-17, where he rep- 
 resents that the time had come for God to act as judge in 
 his own house, and hence fiery trials had come, and were to 
 come. So McKnight, Hug, and Whitby. 
 
 DOCTRINES. 
 
 1. Christians are bound wholly to refrain from the inor- 
 dinate indulgence of all bodily appetites ; to keep under their 
 bodies and bring them in subjection to their souls. The 
 desires for worldly honors, riches, or display, are all fleshly 
 
FIRST EPISTLE OF PETER. ]ig 
 
 desires, and as such also to be avoided, as becomes those 
 who are sojourners and strangers, who wish to reach home 
 blameless and spotless. 11 v. 
 
 2. A fair way of living, among the unrenewed and pre- 
 judiced, is our bounden duty. Such a holy and consistent 
 life is moreover through God's grace, greatly conducive to 
 lead them to Christ, and thus to glorify the true Grod. 12 v. 
 
 3. The best w^ay to silence revilers and slanderers, is to 
 hold fast to a fair w^ay of living. This logic of the life, hits 
 the conscience in the sorest place, and is unanswerable. 12 v. 
 
 REMARKS. 
 
 1. If bodily appetites and sensual desires have dominion 
 over us, we are not Israelites indeed. 11 v., with Rom. 6 : 14. 
 
 2. They who are careless with respect to what others say 
 of them, and are not led thereby to more vigilance in duty, 
 act perversely. Such, instead of being guides to others in 
 conducting them to Grod, become stumbling blocks in the 
 w^ay of their approach to him. 12 v. 
 
 3. How much better is it to live down slanderous speeches, 
 than to send back railing for defamation I In the former 
 way, Cxod is glorified and man humbled ; in the other way, 
 we only throw kindlings on a fire already blazing. 12 v. 
 
 Submit yourselves, then, to every human creature for the 
 Lord's sake ; whether to the king as supreme, or to gover- 
 nors, as sent by him for the punishment of evil-doers, but 
 for the praise of Avell-doers. (For so is the will of G-od that 
 ye, doing well, muzzle the ignorance of these foolish men.) 
 Free indeed, and yet not holding fast as a covering of malice 
 this frerdora, but as God's bondmen. Honor all. The broth- 
 erhood, love. The true God, fear. The king, honor. 13-17 vs. 
 
 Here, and in what follows, the Apostle applies the general 
 directions he had just given, 11, 12 vs., to their various con- 
 ditions in life, political and social ; the duty of obedience to 
 civil rulers being first stated and enforced. 
 
120 EXPOSITION OF THE 
 
 13. Submit yourselves : uTroTciynre, (the pass, in a midtl. 
 signification,) arrange yourselves under : the term is a mili- 
 tary one, and hence, is the same as submit yourselves, be 
 subordinate, obey. Submit yourselves then, i. e. to glorify 
 God by a fair life, 11, 12 vs. This particle is left out in 
 the English Bible, but it ought to be restored, so that every 
 one might see the connection. 
 
 To every human creature : some render, To every human 
 creation. This, in the English Bible, and by most Com- 
 mentators, is considered the same as human ordinance, civil 
 constitution, or government. The word xt/s-^?, in Rom. 1 : 20, 
 means creation, the act of creating; and creature, that w^hich 
 is created, Rom. 1 : 25. Also the intelligent portion of the 
 creation, me7i; as in Mark 16 : 15. And in this last sense 
 we take it here ; because the meaning, ordinance, is not sus- 
 tained by the usage of the word in the New Testament, It 
 is not enough to say, as McKnight does, that the Greeks and 
 Romans thus use the word. That may be true ; but it helps 
 not to settle its signification, as used by the Apostles. Bloom- 
 field, indeed, says that ^"i^, to create, is so employed ; but 
 if so, it would have been well for him to have referred to one 
 or more passages which establish that meaning. The sense 
 then is : * Be subject to all sorts of men.' The particular 
 kind of men meant, is immediately stated : " whether to the 
 king," &c. So the full sense is : ' No matter what the char- 
 acters of the men are, obey them as rulers.' For the Lord's 
 sake, i. e. out of regard to his authority, who gives you the 
 command. Whether to the king; &c. The king is equiva- 
 lent to supreme ruler, chief magistrate. The one held as pre- 
 eminent. This is Peter's own explanation. 
 
 14. Or to governors, as sent by him : to subordinate 
 rulers, acting by his authority. For the punishment, &c. 
 Here the design of civil government is pointed out, the pun- 
 ishment of the criminals, and the protection of orderly citi- 
 
FIRST EPISTLE OF PETER. 121 
 
 zens. This is the avowed aim of all governments, and ought 
 always to be adhered to. The Apostle, however, speaks of 
 governors as they should be, or of their avowed intention ; 
 not of them as they sometimes are. He is prescribing their 
 duty, not stating facts as to the way they discharge it. He 
 knew full well that Nero and his minions were not the best 
 specimens of such governors. But for all that, he orders 
 the Christians of Asia Minor to obey the chief ruler, and 
 subordinate ones, as rulers, or in the lawful exercise of civil 
 authority. Praise = reward, protection, as in Rom. 13 : 3. 
 
 15. The. ivill of God here refers to his will as Lawgiver, 
 and hence, it is the same as the command of God. That ye^ 
 doing well, &c. Doing ivell, refers particularly to obedience 
 to the laws. The only exception relates to " freedom to 
 worship God." When civil or church rulers interfere with 
 that, and pretend to have a right to legislate as to the great 
 object of religious worship, then they are out of their parish, 
 God needs no such helpers ; and it is impious effrontery in 
 men to usurp his throne, and say how he shall be worshipped. 
 Let the conscience be free, as to this matter, from human 
 enactments, and bound herein only by the written word of 
 God, and then a Christian must obey rulers everywhere. 
 No true Christian will try to overturn Church and State 
 simply because of some deeply felt and acknowledged evils ; 
 such are "busy bodies," not Christians. They have little 
 regard for Apostolic authority — or any other. And, certainly, 
 they who keep up a perpetual agitation on the subject of 
 slavery, " sweating over one idea," are disobedient to the 
 Apostolic, nay Divine Command, with regard to the obedi- 
 ence that is dvie to rulers. Slavery existed in the Roman 
 Empire in the Apostles' day, and they treated the subject 
 only by defining the specific duties of each — masters and 
 slaves. (See 1 Pet. 2: 18, &c., and eSipecially 1 Tim. 6: 
 1-5.) It would be well for all who claim to be Christians, 
 9 
 
122 EXPOSITION OP THE 
 
 to follow in their footsteps ; frowning indignantly on all who 
 dare even hint that the glorious union of the United States 
 must be destroyed : Esto perpetua — God grant that it may 
 last, and continue to tell on the nations of the old world. 
 
 Muzzle these foolish men's ignorance ; so it is in the 
 original ; and this rhetorical arrangement is to fix the atten- 
 tion on their ignorance — their ignorance of Christianity, and 
 the prejudices necessarily arising from that ignorance. Or, 
 it may, by implication, be equivalent to wilful ignorance, 
 contempt; as in 1 Cor. 15: 34; LXX, Job 35: 16. The 
 former thought, however, seems to be the prominent one. 
 Muzzle^ means to stop, put to silence ; the figure is taken 
 from the custom of covering the mouths of beasts, to keep 
 them from biting or devouring, 1 Cor. 9 : 9. The foolish 
 men, literally ; that is, the rovilers and slanderers before 
 named. 12 v. Foolish — wicked, as often in the Proverbs. 
 16. Free indeed, &c. 'i2« i>^tu6e^oi = i'vT<»? « As-j^e^a/, Jno, 8 : 
 86. (Comp. the note on 1 : 19.) The freedom Peter refers 
 to, is freedom from the bondage of sin, freedom to worship 
 God, in spite of all enactments to the contrary : comp. 1 Cor. 
 7 : 22, 23. Acts 4 : 18, 19, Rather than give up their in- 
 alienable right to worship God, he commands them to pre- 
 pare patiently and firmly for martyrdom. 1 Pet. 4 : 1, 19. 
 A7id yet 7iot holding fast as a covering of malice this 
 freedom, &c. In these words he warns -them not to make 
 this spiritual freedom a pretext to hide rebellious designs 
 against the existing government. The noun x«k/« means 
 either wickedness in general, or malice in particular. Peter 
 has before used it in this last signification, 2:1; and here 
 the context and subject-matter restrict it to rebellious de- 
 signs, or that temper of mind which breeds rebellion, or op- 
 position by force to magistrates in the lawful exercise of their 
 authority. But as God's bondmen, or slaves ; i. e, acting as 
 becomes his faithful servants. The full sense then is, ' Ye 
 
FIRST EPISTLE OF PETER. 123 
 
 are indeed free, the freedmen of the Lord Jesus, and are not 
 bound to obey human laws when they interfere with your 
 right to worship God ; and yet be careful that ye maintain 
 this freedom rightly : for ye are not to think that this spiritual 
 freedom delivers you from the obligation to obey magistrates. 
 Cherish then no hurtful and malicious designs against them, 
 but act, in this particular, as becomes God's devoted ser- 
 vants. 
 
 17. Honor all, that is, all rulers. . The English Bible here 
 and elsewhere supplies men. This addition often spoils the 
 sen&e, and always enfeebles it ; the nervous brevity of the 
 original ought to have been strictly followed. The Translators 
 seem to have thought, that men in private life are meant; 
 but this is unnatural, since Peter is speaking of rulers. 
 We rather think that this command is parallel to Rom. 13 : 7, 
 and that the verb honor., includes both respect and mainte- 
 nance. Comp. 1 Tim. 5 : 3, 17, with 18 v. Matt. 15 ; 4, 5. 
 Mark. 7 : 10-12. 
 
 Ltove the brotherhood, or company of your brethren in 
 Christ. The repetition of the precept shows its importance. 
 Tlie True God fear : literally, The God, as in the twelfth 
 verse. This fear or reverence is the principal part of Wis- 
 dom, and well does it appertain to that Great and Awful 
 Name, Jehovah, our God. The king" honor. This tends to 
 confirm the interpretation given of the precept, " honor all." 
 ' Respect and maintain all sorts of magistrates, and the chief 
 ruler as such, no matter what their moral characters may be.' 
 (Comp. 13 V.) It must be borne in mind that Nero, that 
 monster in villainy, was then supreme in office.^ 
 
 DOCTRINES. 
 
 1. Christians should obey civil rulers from regard to the 
 authority of God, and to honor him by their peaceable and 
 quiet life ; and also because of the beneficial design of such 
 
124 EXPOSITION OF THE 
 
 ovornrnent, to punish the bad and protect the good. The 
 civil ruler, however, has no right to enact and enforce laws 
 prescribing how we shall worship God. In this matter a 
 Christian is free indeed. 13-16 vs. 
 
 2. The highest and best reason that can be given for obey- 
 ing civil rulers, or for any other duty, is the will of God. For 
 his will is perfectly holy and right. The fitnesses of things, 
 expediency, and such like grounds of moral obligation, devised 
 of men, are cold as the snow on the top of the Andes — they 
 freeze the heart. 15 v." 
 
 3. They who put on the outward garb of piety the more 
 conveniently to hide their rebellious designs against civil 
 rulers are hypocrites. IG v. 
 
 4. Magistrates, as such, are entitled to suitable respect 
 and maintenance. Christians to peculiar love, but God alone 
 is the great object of reverence and worship. 17 v. 
 
 REMARKS. 
 
 1. Wliat an honor it is to Christianity, that in every age 
 and under all forms of government, no class of men have 
 been better citizens than true Christians ! Even in the fires 
 of persecution they have not plotted insurrection or rebellion 
 against the civil powers; though multitudes of them have 
 been like sheep appointed for the slaughter. 13-15 vs. 
 
 2. The worst form of civil government is better than an- 
 archy or mobocracy. No despots are more lawless than wild, 
 infuriated mobs. One tyrant is better than a million. Those 
 citizens of our own government, (for the blessings of which 
 we can not be too grateful,) therefore, who are given to speak 
 evil of dignities, would do well to bridle their tongues. 
 13-17 vs. 
 
 3. If God is, he ought to be worshipped ; why then do so 
 many live as if there was no God? Fear God. 17 v. 
 
FIRST EPISTLE OF PETER. 125 
 
 Domestics, submitting yourselves with all fear to your 
 sovereigns ; not only to the good and gentle, but also to the 
 crooked. For this is grace, if on account of conscience tow- 
 ards Grod one bears up under griefs, suffering unjustly. For 
 what sort of glory is it^ if sinning and then being buffeted ye 
 shall hold out ? but, if doing well and then* suffering, ye shall 
 hold out — this is grace with God, (or, grace in God's sight.) 
 18-20 vs. 
 
 The duties of slaves to their masters are here enforced by 
 powerful motives ; and the same doctrines, in substance, ap- 
 ply to all hired servants, so long as they see fit to serve their 
 employers. Comp. Eph. 6 : 5-8. Col. 3 : 22-25. 
 
 18. Domestics, olyJrect = of, or belonging to the house, or 
 family; house-slaves. LXX, Gen. 9 : 25. -^xk;, o\yjTr,i '■^a. 
 servant, a domestic shall he be to his brethren." " And Ca- 
 naan shall be his servant," domestic, 26 v. In these texts two 
 Greek words for servant or slave are used to express the 
 thought, a most abject slave ; corresponding to the Hebrew, 
 " a slave of slaves." Here, certainly, oiyjrin, domestic, means 
 a slave in the strict sense, and nothing else. So also Luke 
 16 : 13. " No domestic can serve (or, act as a slave) to two 
 masters." Acts 10 : 7. " He called two of his domeslicSy 
 and a godly soldier, of them that waited on him continually." 
 Here house-slaves are certainly intended. Rom. 14 : 4. 
 " Who art thou that judgest a domestic belonging to anoth- 
 er ?" i. e. another man's slave. That Peter here uses it in 
 the same sense, is clear from the opposite word, h'^Trorr.i = 
 (whence our word despot,) sovereign, master, or owner. Be- 
 sides, Asia Minor was a part of the Roman Empire, and sla- 
 very, it is well known, prevailed in it. In this empire there 
 were "masters as to the flesh," or body, as Paul expresses it, 
 Col. 3 : 22. To say then, as Barnes does, that the word hero 
 may mean hired servants, is not to the point. The question 
 is not, what the word may mean, but what it must mean, all 
 
 * Or, and yet. 
 
126 EXPOSITION OF THE 
 
 the circumstances of the context being considered. Besides, 
 Luke 16: 13; Acts 10 : 7; Rom. 14: 4, are the only pas- 
 sages (except the present one,) where the word is found in 
 the New Testament, and in them it undoubtedly means slave ; 
 why then should it not be taken in the same sense here? 
 The persons addressed then, by the Apostle are not hired ser- 
 vants, but slaves. 
 
 And in this verse, the nature and extent of their duty is 
 unfolded. They are required to obey their masters, and 
 that ivith all fear ; i. e. with the greatest deference and 
 respect — with respectful reverence. Peter uses the parti- 
 ciple, submitting^ yourselves, (arranging yourselves under,) 
 because he is busy describing the manner in which they are 
 to obey ; the participle depends on the imperatives in the 
 seventeenth verse ; and especially on the clause, ' Honor all^ 
 (i. e. all superiors, or rulers,) ' and ye domestics, submitting 
 yourselves to your sovereigns,' &c. (See on 2 : 1.) And this 
 respectful obedience is to be shown not only to the good and 
 gentle, but also to the crooked. The wicked, wayward, and 
 peevish master, is thus to be obeyed, as well as the kind and 
 sweet-tempered one. The word c-y.oAjo? = crooked, bent ; and 
 hence, perverse, obstinate, ivicked. Comp. Acts 2 : 40 ; Phil. 
 2 : 15. Of masters in particular, as here, it means unjust, 
 wayward, peevish. (LXX., Prov. 16 : 28.) This is clear ; 
 for "crooked" is the opposite of "good and gentle;" and 
 also because Peter goes on the supposition that Christian 
 slaves might suffer unjustly ; which could only take place 
 when they had bad masters — wayward and peevish ones. 
 
 Slaves, of course, are to be thus submissive in all orders 
 which it is right and proper for a master to give ; everything, 
 in short, which does not interfere with freedom of religious 
 belief and worship. In these matters, God is The Master, 
 and the Bible the rule. The case is the same with all rela- 
 tive duties. See Col. 3 : 18, 20, 22. 
 
FIRST EPISTLE OF PETER. 127 
 
 Barnes seems to think, that because Peter uses h<r7rorr,(i, 
 (sovereign,) and not kv^io^, lord, or master ; that therefore 
 we can not be certain that slaves are meant. But certamly^ 
 sovereign is a word that expresses ownership and authority 
 as much as lord. Neither does the fact, that the term sove- 
 reign is applied to God, alter the matter any. (Luke 2 : 29; 
 Acts 4 : 24.) For the word here is applied to men, and to 
 such men as are the opposite of household-slaves ; sovereigns^ 
 masters, or owners. Try any oilier signification of the ivord 
 ho-TToTy^i in the following passages, and see if they will not 
 thus be stripped of all their meaning. 1 Tim. 6:1. " Let 
 as many bondmen (S^olxot) as are under the yoke esteem their 
 own sovereigns worthy of all honor." So 1 Tim. 6:2. " But 
 they who have believing sovereigns, let them not despise 
 them," &c. " These things teach and exhort.'''' Are not 
 masters the opposite of bondmen under the yoke ?' Tit, 2 : 9. 
 *' Bondmen, submit yourselves to your own sovereigns.''^ It 
 is clear as light, then, that the opposite of slaves, masters, is 
 meant by sovereigns, or ^etrTrirxi, in this place. 
 
 19. For this is grace, &c. This, i. e. the conduct de- 
 scribed right after. Some explain this clause thus : * This 
 is the effect of divine grace ; ' grace, by metonomy, for the 
 effects of it. Others, as in the English Bible, take grace for 
 thanks. Luke 6 : 32-34, ' This is thankworthy — praise- 
 worthy.' Both these explanations, however, are too limited 
 to take in the full meaning of the Apostle. For, in Biblical 
 usage, grace refers not only to the inward disposition, but to 
 that combined with the outward manifestation of it. Thus, 
 Luke 4 : 22, " words of grace," mean — words welling from a 
 kind heart. Col. 4:6; " Let your speech be always with 
 grace;" that is, manifest the kindness of your disposition 
 with corresponding words. Grace, sometimes, is the same 
 as gracefulness, as in Prov. 31 : 30. " Grace is deceitful ; " 
 
128 EXPOSITION OF THE 
 
 where grace means a graceful form and mien. And Prov. 
 5 : 19 ; " The roe of grace," = the graceful roe. 
 
 Now, our Apostle does not mean simply, that the conduct 
 described in this verse is the effect of divine grace, or that it 
 deserves commendation ; but he refers to the outward mani- 
 festation of grace in the heart, and to this as done in a be- 
 coming manner. For this is grace, i. e. kindness shown to 
 the unworthy, gracefully ; or a graceful exhibition of true 
 kindness. 
 
 If one, on account of conscience towards God, &c. Con- 
 science of God, (Gr.,) that is, conscience toward God ; a 
 conscientious regard to God in the matter. Thus, " zeal of 
 God," = zeal towards God ; zeal relating to him as the 
 object : and " prayer of God," means, prayer to God. Luke 
 6: 12; Rom. 10: 2. Comp. 1 Pet. 3: 21. So also Robin- 
 son explain's 1 Tim. 4 : 5, and rightly : Siu Xoyov heZ = by 
 means of talk of God, i. e. "Z>7/ talking to God." This is 
 also the Apostle's explanation, for he adds — " that i.9, prayer.''^ 
 (He using >c«< like "j exegetical, or explanatory "and." Since 
 waw is a fragment of the substantive verb, this use of "and" 
 is quite natural. At least, this is Nordheimer's solution of 
 the matter ; and we know of no other equal to it.) 
 
 If one bears up under griffs, &c. : uTreipe^ei. To bear up 
 under, is to submit to a load put on one ; and hence, to 
 endure patiently. (See 1 Cor. 10 : 13 ; 2 Tim. 3:11; and 
 here only.) Suffering unjustly, i. e. by being exposed to the 
 whims and fault-finding of crooked masters. Such masters 
 would punish even slaves who obeyed respectfully, when in 
 their surly moods, and then, of course, the slaves would 
 suffer unjustly. 
 
 20. For v)hat sort of glory, &c. Hero is an additional 
 motive. ' Obey masters good and bad, for there is no sort 
 of honor to be gained by disobedience to their lawful orders. 
 Other slaves, themselves disobedient, may indeed commend 
 
FIRST EPISTLE OF PETER. 129 
 
 you ; but what sort of honor can that be, which consists in 
 disobeying those, to whom God commands you to submit with 
 reverence ? ' If shining; and then being' buffeted, or smitten 
 with the fist. Sinnitig; here refers to transgressing a mas- 
 ter's rightful orders. And it is self-evident, that if the most 
 respectful obedience is their duty, disobedience must be sin. 
 And then, or, and hence : y-oti, here is thus used ; denoting a 
 consequence. So also in the following passages. Matt. 6 : 
 83. " Seek ye first, &c., and then all these things shall be 
 added to you." Matt. 9 : 18. " Lay thy hand on her, and 
 then she shall be healed." Comp. 2 Cor. 13 : 11 ; 1 Pet. 5 : 4. 
 Ye shall hold out, v-rof^ivare, literally, ye shall stay, or abide, 
 under. Now, to stai/ under, when thus employed, is the 
 same as to hold out, persevere, endure patiently. So Matt. 
 10 : 22. " He that holds out to the end," &c. Rom. 12 : 12. 
 " Holding out in affliction." 2 Tim. 2 : 12. " Ifwe hold out, 
 then wc shall reign with him." 
 
 Bat if doing loell, and then, &c. That is, if your suffer- 
 ing is the effect of good behaviour. Or y.cci, here, may be 
 equivalent to and yet. Then the sense is. If ye suffer, not- 
 withstanding your correct deportment. This use of the par- 
 ticle is also common, and perhaps the more correct version 
 here. See Mark 7 : 28 ; 1 Cor. 5 : 10. This is grace vnth 
 God, or in his judgment. (See on 2:4.) Grace is used as 
 in the nineteenth verse. ' God esteems such conduct to be 
 what it is — a lovely and dignified exhibition of true kindness.'' 
 
 Some interpret the being buffeted, as equivalent to suffer- 
 ing. But it is rather a sample or specimen of unjust suffer- 
 ing in general ; it being common for the sacred writers to 
 individualize a general thought ; to give it vividness. And 
 the Apostle might well mention this here ; since crooked 
 sovereigns would be very likely to buffet even good slaves in 
 their sulky moods ; and because it is so hard for patience to 
 hold out, when we are thus treated. This is apt to "stir a 
 
•330 EXPOSITION OF THE 
 
 fever in tlie blood of age." We can scarcely write about it 
 'Calmly, yet they are commanded to bear it patiently. (See 
 Matt. 26 : 67.) 
 
 D0CTR1N13S. 
 
 1. It is the duty of slaves to obey most respectfully their 
 anasters, in all their lawful orders, and that -not only the good 
 .and gentle, but also the perverse. 18-20 vs. The Gospel 
 does not require the relations of master and slave to be 
 instautl}^ broken up, when one or the other becomes a Chris- 
 tian,; or when both are so. .On the contrary, it regulates 
 the duties of both, enforcing them with motives weighty and 
 noble. Now, if the mere holding of a slave is., in all in- 
 stances, a sin in itself; then the Apostles wrote much to 
 countenance iniquity. But this can not be maintained by 
 those who believe they were inspired by the Spirit of Christ. 
 The Abolitionists then, are wrong in their fundamental po- 
 -sition ; and wrong too, in their doings. They would delight 
 in securing civil freedom to a runaway slave ; Paul, if he 
 were living among us, would send him back, with a touching 
 letter, to his master. (See the Epistle to Philemon.) 
 
 2. High rank and station are not necessary to the exhi- 
 hition of shining virtues. The lowliest slave, who, from 
 regard to the authority of God, suffers patiently for well- 
 doing, acts a noble and dignified part in the great drama of 
 life. 19 V. 
 
 REMARKS. 
 
 1. The Colanization Society, as it has acted hitherto, has 
 .shown that it is based on the principles of the Gospel. For 
 it recognizes the relations of master and slave, as the Apos- 
 tles do. 18-20 vs. It never hints to the slave, that spirit- 
 ual freedom may be a good cloak to cover malicious designs, 
 i)ut acts on the wise and kind direction which Paul gives : 
 
FIRST EPISTLE OF PETER. 131 
 
 " Art thou called, being' a slave ? care not for it ; hut if thou 
 mayest become free, use it rather.'^'' 1 Cor. 7 : 21. 
 
 2, Instead of reproaching the civil government for the 
 existence of slavery among us, let us rather, as Christians, 
 bless G-od that there are so many Christian slaves at the 
 South, "fellow heirs with us of the grace of life;" whose 
 reverent and cheerful obedience is pleasant to men, and 
 graceful in the sight of God. 18-20 vs. Slavery, no doubt, 
 is a great evil. Yet it does not follow, that those persons 
 who seem to think that all political wisdom will die with 
 them, are fit to be entrusted with the delicate and difficult 
 business of its removal. Leviathan is not to bo tamed by 
 blustering, neither heeds he the vials of abuse that are flung 
 at his head. Truth and Kindness — not error and abuse — are 
 the great conquerors. Besides, as citizens, what right have 
 any to agitate perpetually on this subject, so long as the 
 Constitution of the United States, as to this matter, remains 
 as it is ? And who can be better judges herein than the 
 several States themselves. Let us leave it where our fathers 
 left it — surely, as wise as their descendants. 
 
 For to this have ye been called ; for even Christ suffered 
 for us,* leaving behind a pattern for us* that ye should 
 follow closely his footsteps. Who did no sin, neither was 
 guile found in his mouth ; who being reviled, reviled not 
 again ; suffering, he threatened not, but delivered himself to 
 Him who judgeth righteously. Who himself bore our sins 
 in his own body on the tree, that we, being away from those 
 sins, might live in righteousness : by whose stripes ye were 
 healed. For ye were as sheep going astray ; but are turned 
 back now to the Shepherd and Bishop of your souls. 21-25 vs. 
 
 The Apostle is still presenting motives to the slaves to 
 encourage them in the right discharge of their duty ; but 
 since all whom he addressed were exposed to evil treatment 
 
 * Or— for you. 
 
132 EXPOSITION OF THE 
 
 for well-doing, he speaks in the greater part of the paragraph 
 in general terms suitable to them all, 
 
 21. For to this have ye beeri called ; that is, for this 
 end have ye been chosen ; namely, to suffer for well-doing. 
 19, 20 vs. To this = to this end, or purpose ; as in 3 : 9 ; 4 : 6. 
 To call, means to choose, also in 1 Pet. 3 : 9 ; 5 : 10 ; Rom. 
 9 : 11, 24. ' Obey your masters even when suffering un- 
 justly ; for you must not think that your station in life, with 
 the sorrows to which it exposes you, is an accidental thing ; 
 you have been appointed thereunto.' The same motive, in 
 like circumstances, Paul presents, 1 Thess. 3 : 3. 
 
 For (or, because, ort) even Christ suffered for us, &o. : xa* 
 here is equivalent to even, as elsewhere. See 3 : 18 ; Rom. 
 5:7; Heb. 11 : 19 ; Matt. 8 : 27. The design of Peter in 
 using this particle is to point, not at our obligation to imitate 
 Christ ; that he does in the clause that follows, " leaving be- 
 hind," &c. : but to the dignity of Him who suffered, even 
 Christ, " Grod manifested in the flesh." For us, Ctt)^ 5i^^», 
 over It's, literally : bending over us to shield us from danger 
 and destruction. What precisely Peter means by Christ's 
 suffering for us, he explains, 24 v. Leaving, &c. An exam- 
 ple for tis : the word means, strictly, a writing-copy ; and hence 
 an example, pattern, specimen. That ye should folio iv closely 
 his footsteps : the example he set is designed for your careful 
 imitation. There is a difference here in the reading. " For 
 even Christ suffered /or you, leaving a copy for you: vf^uv 
 for >5,M.4Jv, and «,tt7v for i/^'i*. These words because of their 
 similarity, are often interchanged in Greek manuscripts. 
 This reading seems to be the more correct ; for the Apostle 
 begins by directly addressing the slaves, and it seems more 
 natural to suppose him to have kept on doing so in this verse. 
 Either way, however, the main thought is the same. 
 
 22. Here iho perfection of the model. Christians are to copy 
 
FIRST EPISTLE OP PETER. 133 
 
 after, is declared. Christ was sinless ; neither did any one 
 ever discover him speaking deceitfully. See Isa. 53 : 9. 
 
 23. Here avc have a description of the wonderful patience 
 and calmness of Christ ; of his utter freedom from all malice 
 or revenge, together with his unshaken confidence in God, 
 when, hanging on the cross, they flung their reproaches at 
 his head. As we read these words, well may we exclaim 
 with Milton : 
 
 111 wast thou shrouded then, 
 O patient Son of God, yet only stood'st 
 Unshaken. 
 
 And let us listen to the caution given by another ; 
 
 " Behold the awful portrait, and admiro, 
 Nor stop at -wonder ; imitate and live." 
 
 Suffering, &o. Peters refers to his dying on the cross. 
 This mode of expression he often uses. Thus, "he suffered 
 for us" means, he died for us. 21 v. (Comp. 24 v.) See, 
 also, 3 : 18 ; 4 : 1, 15, 19. But delivered himself : (Trxoi^i^ev 
 — this passive verb maybe used with a middle signification ; 
 and if so, then himself need not be considered as an addition,) 
 that is, gave himself over, committed himself to the care of 
 the Father, the righteous judge. Others supply thus : com« 
 raitted his cause ; but the sense is unaltered. The Vulgate 
 strangely reads : " But delivered himself to him who judgeth 
 unrighteously — ^judicanti se injuste — but this is an evident 
 error. God is the judge referred to, not Pilate. Comp. Isa. 
 53 : 7 ; with Matt. 27 : 89-44. 
 
 24. The disposition which our Lord showed in his suffer' 
 in'gs having been exhibited as the perfect model for careful imi- 
 tation ; the Apostle now goes on, more particularly, to speak 
 of him as a sacrifice for us. In other words, in this verso he 
 explicitly explains what he before incidentally mxntioned, 
 21 V. ; he tells us here very clearly what he means by Christ's 
 suffering for us. So 4 : 1. " Christ then havino^ suffered for 
 
134 EXPOSITION OF THE 
 
 us in coni^cqnence of flcish," is a brief expression of what is 
 particularly stated. 3 : 18. 
 
 Who himself bore our sins, &c., or, who himself bore up 
 our sins luitli his oivn body to the tree. Both these versions 
 express the same thought, but the former is more accurate. 
 Now, to bear one''s oicn sins is, to be punished as those sins de^ 
 serve. Lev. 24 : 15. "' Whosoever curseth his Grod shall 
 bear his sins." Num. 14 : 34, " Forty years shall ye boar 
 your iniquities." See also Lev. 5 : 1, 17 ; 19: 8 ; 20 : 17 ; 
 and elsewhere. But Christ did no sin, 22 v. ; he could not 
 be punished then for his own sins, for there " was no sin in 
 him," Yet he did in fact suffer— but not for a nonentity. 
 It was our sins he bore., that is, lie was punished for them. 
 This is the true meaning. No thought can be expressed 
 clearer. But how could he ho, justly punished for our sins, 
 except, by divine appointment, with his own free consent, he 
 took our law-place, and thus laid bare his human nature to 
 the sword of .Justice ? And so indeed it was, Comp. 3 : 18 ; 
 Heb. 9 : 2S ; 10 : 5-10 ; Rom. 5 : 6-8. 
 
 The Apostle takes the phrase, "he bore our sins," from 
 Isa. 53 : 11, and every one familiar with the Old Testament 
 would instantly understand him to mean, that he was pun- 
 ished for our sins. Indeed, most of the principal terms used 
 in the New Testament, to describe the vicarious sufferings 
 of Christ, are drawn from and founded on the phrases con- 
 tained in Isa. 53, And one might as well deny that Caesar 
 in his Commentaries says any thing about Gaul, as to deny 
 that vicarious punishment is taught in the Old and New 
 Testament. 
 
 In his own body : The term body was, probably, used by 
 Peter, because our sins are compared to a heavy burden 
 which Christ bore. His design is not to exclude the suffer- 
 ings of Christ's human soul ; but he uses the term body, by 
 synecdoche, to express his whole human nature. So it is 
 
PIKST EPISTLE OF PETEK. f^^ 
 
 used also, Rom, 12 : 1 ; Heb. 10 : 5. ' He himself sufferocF 
 the punishment due to our sins in his human nature.' The' 
 divine nature cannot suffer ; and hence, (since the justice of 
 G-od requires that the very nature that sinned should be 
 punished for it,) the Son of God became incarnate. Heb.- 
 3: 17. 
 
 On (he tree : or cross, as in Acts 5 : 30 ; 10 : 39. Tlic 
 full phrase is — hanging on the tree. Gal. 8 : 13. The text 
 just referred to, is parallel to this : " Christ hath redeemed 
 (bought us off) us from the curse of the law, (from the pun-- 
 ishment which the law threatens,) being made a curse for 
 us," i. e. being punished in our place. 
 
 The Apostle next states the design of Christ in str suffer- 
 ing for us. That we, being aivay from those sins, &c. The 
 The verb ciTro'yitoft.xt means, to be av^ay from, to be absent^ 
 have nothing to do with : e. g. To be away from tic, f^u^.y,';, 
 the battle. (Herod. 9 : 69 ; Josep. Antiq. 5. 1.) To be absent 
 from (this life), die. To be away from, is its radical mean- 
 ing ; the connection in each instance, must determine from 
 what. Here thaj: is clearly decided, namely, r«7« uf^ot^rtxi^, 
 (literally, the sins,) that is, those just mentioned, our sins 
 which Christ bore. The sense is : *" Christ was punished for 
 our sins, in order that we might never be punished for them? 
 — to set us wholly free from all obligation to suffer everlast- 
 ing condemnation.' That Christ bore our sins to set us free 
 from being punished for them, is the thought. Thia clause 
 has no reference to sanctification, though the following one 
 has ; on the contrary, it teaches that Christ died, to render 
 our justification in the sight of the Great Judge perfect and 
 complete. Doddridge explains the clause as we have done. 
 Most, however, understand it of sanctification, or renouncing 
 the service of sin. 
 
 But this opinion is untenable ; first, because the verb 
 here used, means to be away from, be far of!', have no con" 
 
IS-S EXPOSITION OF THE 
 
 nection with. (This verb occurs not elsewhere in the New 
 Testament, but the passages from Herodotus and Josephus 
 show that that is its meaning.) Now, it is not true that the 
 renewed in this life are sinless ; on the contrary, they sin 
 <daily : " evil is present with them," Rom. 7 : 20, not wholly 
 ■absent. But it is true that the guilt of their sins is wholly 
 hlotted out ; they are no longer exposed to the curse of the 
 law, Christ having become a curse for them. Gal. 3 : 13. 
 And to effect tJiis acquittal from damnation, was the design 
 of Christ in bearing our sins, as Peter here teaches. Again: 
 Neither does Rom. 6 : 2, " Shall we who are dead as to sin?" 
 &c., countenance their view who refer what Peter says in 
 the phrase, ^' being away from those sins," to sanctifieation. 
 For Paul's phrase, " we who are dead as to sin," does not 
 refer to sanctifieation, but to Justification. It means dead, 
 ■or ivhoUy delivered as to its guilt, or exposedness to punish- 
 Tuent on account of sin. That this is Paul's meaning, ia 
 clear from the objection w^hich he is answering. (Comp. 
 Rom. 6:1, with 5 : 9, 15, 20.) The very point of that ob- 
 jection is : * If by God's grace, through the sacrifice of Christ, 
 we are justified from many offences, would it not be well for 
 us to continue sinning, that so tha grace of God might more 
 conspicuously appear in our justification ? ' 
 
 To which Paul replies in his w^onted manner ; ' By no 
 means ; ' f^i yivoiro = let it not he, i. e. abominable, do not for 
 a moment cherish such a thought. After this positive and 
 solemn denial, he gives a direct answer, which is this — for 
 *' Paul delights in pregnant expressions : " — ' How is it pos- 
 sible for a justified person to live in sin ? Think you, that 
 a cordial belief of our deliverance from wrath by the blood 
 'of Chrifct, has this tendency ? Far from it : it awakens 
 gratitude to our great Deliverer — the well-spring of our 
 cheerful obedience to him; " the love of Christ presses us 
 wn." ' Comp. 2 Cor. 5 : 14, 15. (The interpretation which 
 
FIRST EPISTLE OF PETER. 137 
 
 Hodge gives to the phrase on which we are commenting, 
 enfeebles the sense : it is, however, but a mole on a work of 
 very great exegetioal beauty ; a work which should be in 
 the hands of all young divines.) 
 
 That Paul refers to the guilt of sin, is evident, also, from 
 his O'wn explanation of the jjhrase, " dead as to sin." Rom. 
 6:7. " For he that is dead," (dead with Christ ; the body 
 and the Head are considered one in law ; 6, 8 vs.,) is justi- 
 fied from sin: i. e. acquitted legally from punishment. (This 
 is the marginal reading of the English Bible, and is the right 
 version.) 
 
 Lastly, the same appears from the tenth verse : " For in 
 that he died, he died as to sin once," i. e. with reference to 
 its guilt, charged to his account who, as our Surety, became 
 legally answerable for us. Hence he adds, 11 v. : "So then 
 consider yourselves dead indeed as to sin,'''' — that is, wholly 
 freed from its guilt, or liableness to punishment on account 
 of it. Peter and Paul then, mean precisely the same thing. 
 
 " That we, being av/ay from those sins, might live in 
 righteousness. This last clause refers to sanctification. The 
 article in the original is by no means meaningless, although 
 it can not well be expressed in English without circumlocu- 
 tion. The sense is, ' That we, being delivered from all con- 
 demnation on their account, might live in such a manner as 
 agrees with that vjJiicli is right ;^ or Avhat the law of G-od re- 
 quires. Comp. Rom. 6 : 11 ; Gral. 2 : 19. " For I by means 
 of law am dead to law, that I might live to Qod." This 
 text has given much trouble to Expositors ; but we consider 
 it to be parallel to this place of Peter. It expresses the same 
 thought, only in different words. " I am dead to law" = 
 am wholly delivered from its condemning power ; freed from 
 its curse. " I am dead to law 6// ineans of laiv ;" that is, I 
 am thus delivered legally, or in a legal way, namely, by 
 
 Christ's obedience unto death in my stead.. Comp. 16, 17, 20 
 10 
 
138 EXPOSITION OF THE 
 
 VS. ; Rom. 8 : 4. (See Hodges on this place.) The design 
 there of Christ's dying was to make our justification com- 
 plete, and our sanctification certain. 
 
 Peter, it is well to note, takes it for granted that deliver- 
 ance from punishment is necessary for the production of holi- 
 ness, and perseverance in the same. This thought is rolled up 
 in the form of speech employed : " that we, being away from 
 THOSE SINS, might live in righteousness. Nothing can be 
 truer, and more needful to be remembered by those who hun- 
 ger and thirst after righteousness. '' By the law is the know- 
 ledge of sin," and " when the commandment comes, sin re- 
 'vives" ; the conscience is painfully stung with the dread of 
 wrath, or punishment, and begets as a consequence, in a 
 depraved mind, dislike of Grod as a Moral Governor or Judge. 
 But when by faith we see Christ bearing our sins in his own 
 body on the tree, that we might be far away from those sins, 
 •or never punished for them, tlien Grratitude leaps up always 
 in the heart, and we live in righteousness. Then the natural 
 language of the heart is: "Lord, I am thy servant ; thou 
 hast loosed my bonds." " Lord what wilt thou have me to 
 do ?" And hence justification by Grace through faith in the 
 blood of Christ is a doctrine that can not lead to sin ; unless 
 it can be shown that Gratitude for such a mercy, bought at 
 such a price, must needs be a grovelling and wicked principle. 
 
 By whose stripes ye loere healed. Isa. 52 : 5. Stripes ; 
 literally stripe, or the mark of a blow, bruise. Used as a 
 collective noun, and hence the same as, ' By whose bruises.' 
 Christ's sufterings for us are meant, with a special allusion to 
 his scourging before crucifixion. Sins are here compared to 
 sicknesses of the mind ; sicknesses which render us liable to 
 stripes, or punishment. And it is declared, that it is by the 
 stripes or punishment inflicted on Him that healing, or for- 
 giveness, takes place. The reference is to freedom from pim- 
 .ishment, owing to the fact that Christ was punished in our 
 
FIRST EPISTLE OF PETER. 139 
 
 stead. (The phrase is certainly thus employed by the pro- 
 phet.) And the Apostle repeats this, because he applies it par- 
 ticularly to believing slaves suffering unjustly — who were not 
 only buffeted, but, perhaps, often scourged by their crooked 
 masters. The Apostle thus shows that he had not forgotten 
 the charge of His Master, Jno. 21 : 15. For with great deli- 
 cacy and exquisite sympathy he personally addresses the 
 slaves, reminding them how they were freed from suffering 
 stripes to all eternity : " by whose stripes ye were healed." — 
 If any, however, think it better to refer this clause to both 
 justification and sanctification, we will not dispute. The 
 Apostle may, perhaps, in this clause be summing up the whole 
 design of Christ's death for us ; (Comp. Jer. 17 : 14.) Still, 
 the strict meaning of the words in themselves considered, (as 
 well as the way Isaiah uses them,) leads us to think that the 
 former interpretation is the more accurate. 
 
 25. For ye were as sheep, &c. These words state the 
 necessity of our Lord's sacrifice for us, arising from our former 
 sinful and miserable estate. The figure, common in Scrip- 
 ture, is excedingly appropriate. Like lost sheep, wandering 
 from the shepherd's eye, in a cloudy day, on the dark moun- 
 tains, drawing nearer and nearer to "the blackness of dark- 
 ness forever," the Good Shepherd came, and brought us 
 back to himself, by laying down his life for, and giving his 
 Spirit to the sheep. The contrast between their former estate 
 as wanderers from Christ, and their present blessedness as 
 being under his kind care as their Shepherd, and his watchful 
 inspection as their Bishop, is indeed striking. 
 
 - But are now turned back, &c. i. e., converted, become be- 
 lievers, 2 ; 4. 'EWcrxaTTos (ejo/5cc»/?os)= overseer, inspector, or 
 bishop. Bishop of your souls : the Apostle is especially 
 (though not only) addressing the slaves ; and by using this 
 phrase he comforts them with the thought of the kindness 
 of Him who took and still takes such care of their souls, even 
 
140 EXPOSITION OF THE 
 
 though men, for a little while, might maltreat their bodies. 
 Conversion or Turning to Christ, here, is the same as Turn- 
 ing to Jehovah, elsewhere : another of those incidental, but 
 impressive proofs of our Lord's true and proper Divinity. 
 
 DOCTRINES. 
 
 1. The ill-treatment which any Christian receives at the 
 hands of men is not the effect of chance, but springs from the 
 wise and kind appointment of G-od. Disciples of Christ 
 therefore, should bear up under such griefs, and not be dis- 
 couraged on account of them. 21 v. This destination, how- 
 ever, on the part of God furnishes no good excuse for the per- 
 secutor of the righteous ; for what God means, plans, and 
 overrules for good to his people ; they mean, plan, and exe- 
 cute for evil. G-en. 50 : 20. 
 
 2. The disposition which Christ showed when suffering 
 for us, must be cultivated by us, especially when suffering 
 for well-doing. The moral perfections he exhibited were 
 designed as a pattern for our most careful imitation ; and 
 particularly his unruffled calmness, unwavering patience and 
 good will, and unshaken faith in God who judgeth righteously. 
 21, 23 vs. 
 
 3. Christ was sinless, as to his life ; and in his teaching, 
 perfectly truthful. 22 v. 
 
 4. Christ (the sinless, the guileless, the patient,) suffered the 
 punishment which our sins had deserved in his human nature 
 on the cross. And this he did that we might never be pun- 
 ished for those sins, and that so, out of a grateful heart, we 
 might be inclined and enabled to live in righteousness. 24 v 
 
 5. Redemption from guilt and pollution were both neces- 
 sary for our Salvation; for we were once wanderers from 
 Christ and duty, and guilt treads closely on the heels of 
 sin. 25 v.. 
 
FIRST EPISTLE OF PETER. 141 
 
 REMARKS. 
 
 1. "What a faultless and sublime model is presented for 
 our imitation in the Grospel ! Alas, our life is but poor scrib- 
 bling when compared with that copy Jesus has set before us. 
 Yet faint not, for they who use constant and vigorous efforts 
 to purify themselves even as he is pure, shall become faultless 
 too. 21-23 vs. ; 1 Jno. 3 : 2, 3. 
 
 2. " The weight of our sins pressed out of Christ's body 
 the bloody sweat in the garden ;" and yet he bore up that 
 load to the cross ; and all for us — once guilty wanderers ! 24, 
 25 vs. If he suffered so for us, shall we repine at a little suf- 
 fering endured because of our attachment to him ? 
 
 CHAPTER III. 
 
 SYNOPSIS OF CONTENTS. 
 
 I. The duties of wives and husbands stated and en- 
 forced. 1-7. 
 
 II. Various special virtues enjoined, proper and orna- 
 mental for Christians in all the relations of life ; with the 
 motives and reasons why we should abstain from revenge and 
 reviling of any. 8-13, 
 
 III. Their duty under unjust sufferings, namely, to die^ 
 if needful as Martyrs ; with the very great encouragements 
 they have for so suffering. 14-18, with 22 v. 
 
 IV. A digression, containing a warning and encourage- 
 ment, drawn from the destruction which befell the rebel An- 
 tediluvians, and from the deliverance granted to Noah and 
 his family ; the design of which digression is to induce them 
 
142 EXPOSITION OF THE 
 
 to hold fast their profession, and not follow the great multi- 
 tude in doing evil. 19-21 vs. 
 
 Likewise, ye wives, submitting yourselves to your own 
 husbands, to the end that, (even if some rebel against The 
 Word,) by means of the behavior of the wives, without a word, 
 they may be won ; they attentively beholding your pure way 
 of living in fear. 1, 2 vs. 
 
 1. Likewise ; in like manner, from like motives, the allu- 
 sion being to 2 : 18, 25. Submitting' yourselves : the parti- 
 ciple depends on the imperative in the clause, " Honor ali," 
 17 V. (See note or; 2 : 1.) To the end that, 'hot. : The direct 
 sense is, ' That they may be won by means,' &c. Even if, 
 (or although,) some rebel against The Word, i. e. against 
 Christ. Here is a case supposed, or a fact allowed, in reply 
 to a latent objection ; and the motive for the discharge of the 
 obedience commanded is founded on it. ' Well, even if, (as 
 you say,) they rebel against Christ, what then ? Suppose 
 they will hear from you nothing to his honor : that need not 
 lead to despair of their conversion at last. Do you, by sub- 
 mitting to them, show the excellency of your religion.' 
 
 The heart of the Apostle has just been burning with the 
 wonderful greatness of Christ's love to his people, 2 : 18—25, 
 and the flame is still burning in the words before us ; he 
 therefore very naturally mentions him again, when com- 
 manding wives to obey their husbands, from like motives with 
 domestics, namely, Christ's love to them. If he had meant 
 divine revelation he would, in all probability, have said — ' If 
 some rebel against the gospel,'' as he does 4 : 17 ; or else so 
 defined it by the connection that there could be no mistaking 
 his meaning, as he does 1 : 23. Comp. 2 : 2. We, there- 
 fore, understand it of The Son, as in 2 : 8. 
 
 To rebel against The Word, is to reject him obstinately, 
 even when having sufficient evidence of his claims as the 
 only Saviour. (See note on 2 : 8.) It is the persisting in 
 
FIRST EPISTLE OF PETER. 143 
 
 this obstinate unbelief that plunges one in perdition, of 
 which Peter speaks in the passage just referred to ; but 
 many of the chief of sinners have been, by God's grace, 
 induced to believe in and obey Him whom before they re- 
 belled against, like Saul of Tarsus : and with this thought 
 he is busy here. His design is to warn Christian wives not 
 to despair hastily of their husbands' salvation, even if great 
 sinners ; but, on the contrary, to labor for it in hope. 
 
 The way or means of attaining this great end, gaining 
 them over to Christ, is by the careful performance of their 
 duties as wives; '■^submitting yourselves^'' &ig. ^^ By means 
 of the behavior of the wives." Behavior, or way of living, as 
 in the second verse. ' Let your actions speak for Christ.' 
 Without a ivord, a.vevXoyav : the word Aoya? means either ivord 
 or reason, and hence the Greek phrase, in itself considered, 
 may mean either "without reasoning," or ivithout talk. The 
 difference here would be of little consequence ; still, we pre- 
 fer the latter, ivithout a ivord, (or without talk,) because it 
 is the opposite of behavior, or way of living. This signifi- 
 cation is sanctioned by usage. See Matt. 22 : 15 ; 1 Cor. 
 4: 20; Jas. 3: 2. (Comp. 1 Pet. 2: 12.) "Without a 
 word," here, can not mean the gospel ; for men can not be 
 begotten again without the seed of God's word. 1 : 22. ' No 
 talk or debate is necessary to gain them to Christ ; let your 
 consistent life speak for him.' In this way they would be 
 led to think better of the gospel ; and hence, be induced to 
 study and hear it. 
 
 2. They attentively beholding your pure ivay of living 
 in fear. They attentively beholding : See on 2 : 12, where 
 the same verb occurs. Your pure, &c. : «yn;v means either 
 pure, or chaste. In the first sense it is found, 2 Cor. 7 : 11, 
 where it is rendered ' clear.' Phil. 4 : 8 ; 1 Tim. 5 : 22 ; Jas, 
 3 : 17 ; 1 Jno. 3:3. It means chaste, 2 Cor. 11:2; Tit. 2 : 
 5 ; and here, no doubt, the Apostle has a particular reference 
 
144 EXPOSITION OF THE 
 
 •to ohastity. In this, a chief part of a wife's duty consists. 
 At the same time, since the word is used to denote moral 
 purity in general, we can not but think that that also is 
 meant. In fear, i. e. with constant reverence shown to the 
 husband. Coinp. Eph. 5 : 33. 
 
 DOCTRINES. 
 
 ' 1. Obedience, chastity, and reverence, are due from the 
 wife to the husband. He is the chiej" ruler of the family, 
 and as such, submission and reverence must be shown to him. 
 All this is, however, compatible with the tenderest love to 
 each other, and even necessary for its healthy growth. These 
 duties of the wife may be called a burden, if one please, 
 provided we add (in Jay's happy phrase) that " they are like 
 the burden of wings to a bird," — necessary to its activity 
 and well-being. 1, 2 vs. Eph. 5 : 25. 
 
 2. If the husband of a Christian woman is an obstinate 
 unbeliever, she ought to try to win him over to her Saviour. 
 To this end, let her attend most carefully to her peculiar 
 duties as a wife. Let her show all faithfulness to him, and 
 purity ; let her obedience be cheerful as a singing bird, and 
 constant as the day. Let her treat him with reverence, such 
 as she shows to no other human being. Then she will have 
 every reason to believe that he will be won ; won for Christ, 
 won for herself, as a friend to all eternity. What a recom- 
 pense ! But she must not forget that talk, or disputation, 
 will not do in the case supposed. But a holy, consistent, 
 uniform life, is that sort of Eloquence which is of all kinds 
 the best — it goes straight to the heart. 1, 2 vs. 
 
 REMARKS. 
 
 1. They who make light of their peculiar duties as wives, 
 may profess that they know Grod, but in works they deny 
 him. 1, 2 vs. 
 
FIRST EPISTLE GF PETER. 145 
 
 2, Much, talking, we fear, is often had with those who 
 show by deeds that they will not embrace Christianity — no 
 matter by what historical and internal evidence it is con- 
 firmed. A great evil this. Unlearned Christians, in general, 
 had better request Scorners to write an answer to Watson, 
 Paley, Leslie, Jenyns, Chalmers, and others; and if all of 
 us were more careful to let them see our good works, the 
 logic of the life, it would tell far better. " I can not talk 
 for Christ," said a primitive Christian to his re viler, " but I 
 can die for him." There is a volume in the sublime reply. 
 Whether Paley himself would have done as well (supposing 
 him to have been there) is doubtful. 1, 2 vs. 
 
 Whose adorning let it not be the outward, of plaiting of 
 hair, and of wearing of gold, or of putting on of garments ; 
 but the hidden man of the heart, shown by the incorruptible 
 ornament of that meek and quiet spirit, which is in the sight 
 of G-od very costly. For so also, once, the holy women (or 
 wives) who hoped in God adorned themselves, being submis- 
 sive to their own husbands, (as Sarah listened to Abraham, 
 calling him lord, whose children ye are;) doing well, and yet 
 by no means frightened for any shadow.* 3-6 vs. 
 
 3. The most becoming way in which a Christian wife 
 can dress herself is here admirably stated and enforced. 
 The monthly fashions, so minutely described in prints called 
 literary, are but chafl' to it. The Apostle, it is clear, takes it 
 for granted that women are particularly anxious about the 
 decking of their persons ; neither does he say that all such 
 desire and attention on their part is sinful. He simply for- 
 bids an excessive attachment to it, and shows them a more 
 excellent way. The negative particle is indeed absolute in 
 form, but it is comparative in meaning ; as in 1 : 12. " Not 
 for themselves, but for us," that is, not so much for them- 
 selves as for us : or, more for us than for them. So also 1 
 Cor. 1 : 17. " Christ sent me not to baptize, but to preach 
 
 * Or — and yet uot afraid of eveu oue fright. 
 
146 EXPOSITION OF THE 
 
 the gospel," i. e. to give more attention to preaching than 
 to baptizing. (This text we commend to the special notice 
 of our Baptist brethren.) Hos. 6 : 6. "I desired mercy, and 
 not sacrifice," that is, as explained in the next clause, " the 
 knowledge of God more than burnt offerings." The sense 
 thus is, give your chief attention, not to the outward adorn- 
 ing of the body, but to the inward garnishing of the heart. 
 Those then who consider the wearing of golden ornaments, 
 and the like, a sin in itself are mistaken. For if they will 
 adhere to the strict meaning of " not " here, then to be con- 
 sistent, they should teach also that there must be no put- 
 ting on of garments ; for the " not " refers to aZ/the particular 
 things mentioned in the verse. Besides, (to say the least,) 
 there is often as much pride shown by a starched preciseness 
 in dress as by the opposite, or gay and flaunting attire. 
 
 Putting on of garments : some think that the adjective 
 " costly" must be supplied ; putting on of costly garments. 
 Comp. 1 Tim. 2 : 9. This may be his meaning, since it is 
 clear from what precedes that he is striking against foolish 
 pride in dress ; but still that word is not of necessity under- 
 stood. We therefore think, that he refers to the common 
 vanity of appearing often in a diflerent dress. This many do, 
 whose income will not admit of it ; it is too costly for them, 
 and not seldom ridiculous in those whose means are more 
 abundant. 
 
 4. The hidden man of the heart : "of the heart," is the 
 genitive of apposition or explanation, as in 1 : 13, so that the 
 sense is, ' The hidden man, the heart.' This phrase, however, 
 does not mean the mind only, but the mind renewed ; the 
 new heart or holy disposition given by the Grood Spirit. It is 
 the same as " the new man," or " the inner man" in the Epis- 
 tles of Paul. See Rom. 7 : 22 ; 2 Cor. 4 : 16 ; Eph. 4 : 24 ; 
 Col. 3 : 10. 
 
 Shown b't/, &c. : £v here may be equal to in and by ; thus 
 
FIRST EPISTLE OF PETER. 147 
 
 teaching that the disposition spoken of consists in, and is 
 shown by the meek and quiet spirit ; but we think it more 
 natural to render it shoion b//, — because the Apostle speaks of 
 it just before as hidden ; and under the figure of an orna- 
 ment, orders them to show that lovely and attractive jewel. 
 
 The meek and quiet spirit here meant, is that becoming 
 wives ; a gentle and undisputing submission to their hus- 
 bands : quiet, being opposed to noisy, that is, fretful and con- 
 tentious. Prov. 21 : 19. The whole may be summed up in 
 the words of the poet — " modest stillness and humility." 
 Which is in the sight of God, &c. i. e. which in his judgment 
 is worth a good deal ; and his judgment is according to truth. 
 Incorruptible = imperishable, of everlasting duration. (See 
 on 1 : 4.) 
 
 5. The Apostle has just urged them to cultivate and 
 exhibit the meek and quiet spirit, drawing the motives from 
 the fact that it is everlasting, and that God himself esteems 
 it highly. Here another motive is presented taken from the 
 example of the pious in former ages. These holy wives 
 decked themselves with this spirit. And the manner in 
 which they manifested it was \sy submitting themselves to their 
 own husbands, by doing well, and by a bold perseverance in 
 well doing. 5, 6 vs. Once Tron ; i. e. sometime or other ; 
 and hence it is used with reference either to the future, as in 
 2 Pet. 1 : 10, or to the past, as here and in the twentieth 
 verse. It is equivalent then, to formerly, " in the old time," 
 or in past ages. Thus also Jno. 9 : 18, " the once blind ;" 
 Rom. 7 : 9 ; 11 : 30 : " For as ye once rebelled against 
 God ;" Gal. 1 : 13 : " For ye have heard of my way of living 
 once in Judaism ;" and often elsewhere. In the English 
 Bible, when referring to the past, it is translated, " afore- 
 time," " in the old time," " in time past," " once," and 
 " sometime," 3 : 20. But the version once, would have been 
 
148 EXPOSITION OF THE 
 
 better : such needless variety in translation, perplexes an 
 English reader without conferring on him any real benefit. 
 
 _ The noun ywri^ means both woman and ivife, as here and 
 in Matt. 5 : 31, 32, etc., and uvS^utto^^ means both man and 
 husband; precisely as in common English. " The holy wives 
 who hoped in God ;" this phrase is a description of what is 
 meant by holy wives ; they are such as put faith in God's 
 M^ord, and accordingly look for the accomplishment of what 
 he has promised. 
 
 6. Peter now incidentally mentions Sarah as an example 
 of what he means by a holy wife, and one obeying her hus- 
 band. The clause we have marked as parenthetical is clearly 
 so, and by attending to it, the construction of the latter part 
 of the verse runs regularly with what goes before, 5 v. : ' For 
 so formerly they adorned themselves, suhmiUing to their own 
 husbands^ doing ivell,'' &c. It besides does away with the 
 necessity of the conditional version of the English Bible, " as 
 long as ye do well" — which certainly cannot be justified by 
 usage. (See Winer's Idioms, &c.. Part III., chap, iv., § 46.) 
 Peter uses the participle to express a reason, 1 : 18, 22, and 
 often, as here, to paint the ivay or manner in which a thing 
 is to be done, as before noticed : see on 2 : 1, and comp. 1 : 
 13, 14 ; 2 : 12, 16, 18 ; 3:1. The participles here may de- 
 pend on the imperative. " Let it not be," &c., or they may 
 simply describe the manner. ' For so the holy wives adorned 
 themselves, (viz.,) submitting, doing good,' &c. — which last, 
 in this instance, we prefer. 
 
 As^ '«5, is here used to denote manner, implying that she 
 behaved precisely as he commanded them to do. Compare 
 Matt. 1 : 24 ; Col. 2 : 6 ; 4:4. Calling him lord, that is, 
 constantly addressing him by this title of respect : equivalent 
 to our Sir, as in Gren. 48 : 20, where the original word is the 
 same as in Gen. 18 : 12. Comp. Acts 16 : 30, &c. Its strict 
 meaning is master, lord, or sovereign. Whose children ye 
 
FIRST EPISTLE OP PETER, I49 
 
 liave become, or ye are ; i. e. her true descendants, sharers 
 of her meek and quiet spirit. Comp. Jno. 8 : 39. • lyoing 
 well, and yet by no means frightened for ariy s^hadow. 
 Tindal has : " and be not afraid of every shadow ; "* which, 
 with the corrections made, we think, expresses the thought 
 correctly ; though there is no need of considering the parti- 
 ciple, strictly as an imperative. The sense is, ' Never giving 
 way to needless fear ; or never, by any real or supposed 
 frightful danger, being driven away from doing well.' The 
 Apostle here alludes to the natural fearfulness of the woman ; 
 her shyness and fancying of danger in the way, often hurry- 
 ing her into sin, just as man's natural boldness often plunges 
 him into a wild course of folly. Peter also, here cautions 
 those addressed, not to imitate Sarah in sinning, or refraining 
 from well-doing through fear. The Apostle kept steadily 
 before his mind, (what seems to have been overlooked by 
 most,) that in the narrative to which he alluded, (Gen. 18,) 
 Sarah is represented as disobedient in a remarkable instance 
 to the Sent-Jehovah, although respectful to her husband. 
 Gen, 18 : 12—15. In a word, she lied to Him through sudden 
 fear : " Sarah denied, saying, I laughed not ; for she was 
 afraid." Accordingly, Peter avails himself of this painful 
 circumstance, to remind them to persevere in faithful obedi- 
 ence to God, as well as in submission to their husbands, and 
 never to think that even one sudden slip in the path of right- 
 eousness, occasioned by improper fear, as Sarah's was, is 
 allowable. 
 
 Perhaps, the more accurate version (it is certainly more 
 literal) of y^a.) ftii ^ofiouf^ivcii fA.y]^i[iicc)i ^ro^riVj is the following : 
 and yet not afraid of even one fright ; that is, of no frightful 
 thing, whatever it may be. Uto^g-h^ fright, dread, by me- 
 tonomy, for the thing dreaded. (See LXX., Prov. 3 : 25.) 
 
 * We use the -word to denote any dark or frightful object. 
 
150 ' EXPOSITION OF THE 
 
 ' Do well, but let no object of dread, whatever it may be, 
 hurry you into sin. Sarah must not be imitated in this 
 particular.' — The words, ^^ not one fright," are connected 
 with not preceding, thus strengthening the negation ; so 
 that the full sense is, not even one fright. 2 Cor. 13 : 7, is 
 parallel in sense : " I pray to God that ye do not one evil 
 thing." The like usage obtains elsewhere : thus Mark 1 : 
 44 ; AtJj^evJ fiii^ev iittth — sciTj nothing' to nobody, (just as in 
 common English,) that is, speak not even one word to any, 
 no matter who he may be. Mark 11 : 14. " Let no one any 
 longer (or, not even one) eat fruit off thee for ever." Comp. 
 Acts 4 : 17 ; 2 Cor, 6 : 3. 
 
 DOCTRINES. 
 
 1. All care and attention to dress, on the part of women, 
 is not forbidden. The gospel law to such is — " with well 
 ordered apparel ; " that is, put in order according to the char- 
 acter of one professing godliness — neat and modest. 1 Tim. 
 
 2 : 9. Slovenliness is no virtue in any, much less in woman. 
 
 3 V. 
 
 3. The chief care of Christians, however, should be to 
 cultivate and exhibit the graces of the holy disposition; 
 manifesting its loveliness by virtues corresponding to the 
 various relations they sustain in life. Hence, meekness and 
 quiet submission are jewels which especially adorn a wife ; 
 though humility and mildness become all. These ornam^ents 
 we should the more eagerly cultivate, since they are in 
 thcnsselves imperishable ; meet with the approbation of The 
 Best Judge, and have been gracefully worn by the pious of 
 all past ages. 3-5 vs. 
 
 3. Holy wives are such as put their hope and trust in 
 God ; Avho study principally to exhibit the graces of the 
 Spirit ; Avho habitually and with meekness regard the lawful 
 
FIRST EPISTLE OF PETER. 151 
 
 authority of their husbands, and who boldly persevere in 
 well-doing. These are the true children of Sarah, 3—6 vs. 
 
 4. The true character of a person is to be determined, 
 not by occasional acts at variance with the general deport- 
 ment, but by habitual and uniform doings. Otherwise it 
 would not be right to class Sarah among the holy women. 
 5, 6 vs. 
 
 5. The good deeds of the pious are recorded in Scripture 
 for our imitation, their failings for our warning. And hence, 
 we must not plead their sins to extenuate so much as one of 
 ours, nor ever take the least encouragement therefrom. In- 
 dulgences to commit sin should be left to those who are 
 strongly deluded : our aim should be to go on in well-doing. 
 6 v., with Gen. 18 : 12-15. 
 
 REMARKS. 
 
 1. They who love to make a display of garments and 
 jewels, " hang out signs to tell that a vain mind lodges 
 within ; " while they who exhibit a studied carelessness in 
 this matter show a vitiated taste ; determining to be gazed 
 at, if not respected. The dross of the pious, on the contrary, 
 will be neat and modest, as well as suitable to the station 
 which they occupy. 3 v. 
 
 2. The beauty of holiness is superior to all other beauty. 
 It is eternal ; being that on which the eye of Grod himself 
 rests with pleasure, and which Jesus shov*^ed on earth, for 
 he was meek and lowly in heart. If, therefore, we learn not 
 from him herein, we can not be his disciples. 3, 4 vs. 
 
 3. They who search the Scriptures to pick out the weak- 
 nesses of the good, and so encourage themselves in sin, do 
 not seem to understand (or, at least, have iio desire to be 
 influenced by) the general principle or the particular refer- 
 ence, contained in the sixth verse. Such are (so to speak) 
 
152 EXPOSITION OF THE 
 
 ignoble flies, " sure to run over the sound parts of the body, 
 and fasten on the sores." 
 
 Likewise, ye husbands, dwelling wath them according to 
 knowledge ; assigning honor to the wife as to the weaker 
 vessel ; also, as joint heirs of the grace of life, that your 
 prayers be not hindered. 7 v. 
 
 By using the particle likeivise, the Apostle intimates that 
 they should be led to discharge their specific duties from the 
 same great motive — Christ's love to them. (Comp. 3 : 1, 
 with 2 : 18-25.) Du'el/ing' luith them : Th« participle here 
 points to the manner of discharging their duty ; and it 
 depends on, " Honor all." 2 : 17. ' Likewise, husbands, 
 giving honor to your wives.' Some consider the clause,. 
 " dwelling with them according to knowledge," to be a gen^ 
 eral statement of their duties, of which the honor mentioned 
 is only a particular exemplification. ' Live with them intel- 
 ligently ; or as your superior knowledge of the gospel teaches 
 you.' So Leighton, Barnes, and Bloomfield. 
 
 We think, however, that more than this is intended by 
 the i\postle; in fact, that the command is rather specifie 
 than general. The main design of the Apostle seems to be 
 to inculcate chastity, or connubial fidelity, on the part of 
 the husband. He is ordered to cohabit with his own wife 
 only, Comp, Prov. 'j : 15-21. The verb (T-wotyJa, to dwell 
 2f:it/i, is found only here in the New Testament; but the 
 signification of the word, when applied to husbands and 
 wives, as used by the LXX., is plain: it is restricted in such 
 instances to what Paul calls " due benevolence." 1 Cor. 7 : 
 8, 4. (See Gen. 20 : 3 ; Deut. 24 : 3 ; [English Bible, 24 : 1 ;] 
 Deut. 22 : 13 ; Isa. 62 : 5 ; Ex. 21 : 10 ; Deut. 25 : 5.) The 
 sense then is : ' Husbands, live chastely with your wives ; 
 cohabit with them alone,' Violence is done to the usus 
 loquendi, by adopting any other signification. 
 
 Dwell with them according; to knmcledge, i. e. as prudence 
 
FIRST EPISTLE OF PETER. 153 
 
 dictates. The former part of the clause defines the nature 
 of the duty, this warns against any impropriety or excess. 
 It puts bounds to the natural appetite ; reminding the hus- 
 bands to behave, not as brute beasts, but as intelligent beings. 
 Some take knowledge here, to mean superior knowledge of 
 the gospel ; as in 1 Cor. 13 : 2, 8. But it is not certain that 
 Peter thus uses the word, although he certainly employs it 
 in the sense of prudence, 2 Pet. 1 : 5, 6. " According to 
 knowledge," then, is the same as prudentli/. So, "according 
 to reason," is the same as reasonably. Acts 18 : 14. " I might 
 reasonably bear with you." To judge one according to the 
 law, is to judge as the law dictates, legally. Acts 23 : 3. 
 
 Assigning' honor to the loife, &c., uTrevsf^ovrK; rif^^v : The 
 verb means to allot, divide, assign, as property ; and hence, 
 to bestow, give. This certainly means that she must be 
 treated with esteem and respect : but this is not the full 
 sense. Honor is used here for a special mark of honor ; the 
 cause being put, by metonomy, for the effect, as in Acts 
 28 : 10. " They honored us with many honors," with many 
 tokens of their esteem. Peter here refers especially to an 
 honorable maintenance or support. Thus 1 Tim. 5 : 17. 
 " Let the elders that rule well be counted worthy of double 
 honor,'''' i. e. maintenance ; as is clear from 18 v. So also 
 the verb is used, Mark 7 : 10-12. 1 Tim. 5 : 3, with 4 v. ; 
 1 Pet, 2 : 17. (This interpretation is given by McKnight 
 and Doddridge.) 
 
 As to the iveaker vessel : as is suitable to one whose 
 physical frame is weaker — less able to bear exposure and 
 hardships. Strictly it is, ' To the female vessel as weaker.' 
 The noun o-xtJo?, like n^S) — ci vessel ; in usage it is equiva- 
 lent to a help or instrument of any kind. Hence it denotes 
 houshold stuff. Matt. 3 : 27 ; sails or masts, Acts 27 : 17, 
 (" helps," in the English Bible ;) men, Acts 9 : 15 ; Rom. 9 : 
 
 22, 23 ; 2 Cor. 4:7; the human body, 1 Thess. 4:4. We 
 11 
 
154 EXPOSITION OF THE 
 
 take it here to mean man : ' to the female man (or woman) 
 as less robust.' Usage sustains this view, as may be seen 
 by consulting the passages above referred to. Man is a 
 vessel, i. e. weak and fragile; but ivoman is still more so. 
 Mankind are thus called with a special allusion to the body 
 in which the spirit at present dwells ; and because the body 
 is a means, help, or instrument, by which the soul acts, the 
 word comes to mean, when applied to men, an intelligent 
 help or instrument. So Acts 9 : 15. " This one is a chosen 
 vessel for me," i. e. a chosen human instrument for my use. 
 Hence the full meaning of the Apostle is : Show your esteem 
 for her by providing for her, as ought to be done for the less 
 robust helper God has provided for you. (See Gren. 2 : 18 ; 
 5 : 2 ; 1 Gor. 11 : 9.) 
 
 Also, as joint heirs of the grace of life, (assigning them 
 honor.) This ellipsis must be taken from the foregoing 
 clause, to make the sense palpable. Grace of life : Some 
 take the latter noun as an adjective — * living grace.' But 
 we think it better to take " of life," as the genitive of expla- 
 nation, as in 1 : 13 ; 3 : 4. ' Grace, i. e. Life.'' So 1 : 13. 
 " Hope for the grace to be brought to you at the uncovering 
 of Jesus Christ ; " where, by grace the future glory is denoted, 
 (Comp. 5 : 1.) Life is used to denote a holy, blessed, and 
 everlasting existence ; as in Matt. 7 : 14 ; Jno, 5 : 40 ; 6 : 53 ; 
 E.om. 5 : 17, Grace — favor shown, a gift wholly unde- 
 served, springing from God's much mercy alone. 1 : 3, 4, 
 The sense then is : Show your esteem for your waves also, 
 as Christians ; as heirs with you of eternal life : in which 
 they are your equals. Gal, 3 : 28, 
 
 The motive is, Tliat your yrayers he not hindered : the 
 common reading is ex;to';rT£6-^os< : cut off, as a tree. Matt, 3 : 10, 
 Comp, 2 Cor. 11 : 12. ' That your prayers be not cut off,' 
 i. e. fall to the ground, become fruitless, or be hindered. The 
 other reading is (now generally received) lyy.oTmir&ot.i : this verb 
 
FIRST EPISTLE OF PETER. 155 
 
 means to cut in ; the figure, Bloomfield thinks, is taken from 
 hindering one's course, by digging trenches in his way. (See 
 Rom. 15 : 22 ; 1 Thess. 2 : 18 ; Gral. 5:7; Acts 24 : 4.) Both 
 readings however, convey the same thought : " Attend to 
 these duties ; otherwise strifes will arise, and family prayer be 
 either prevented, or if offered, be useless." 
 
 In this paragraph then, the Apostle has, with wonderful 
 brevity and clearness, commanded husbands to live chastely 
 and yet prudently with their wives ; to maintain them re- 
 spectably, as is suitable to the weaker companion and helper ; 
 and to esteem them as fellow heirs with themselves of im- 
 mortal glory. Chastity is due to her, he tells them, as a 
 wife; honorable maintenance, as a woman; and honorable 
 regard also as a Christian ; equal as such to the husband. 
 
 DOCTRINES. 
 
 1. The Christian husband must live chastely in holy wed- 
 lock. 7 V. It is a great error to suppose that fidelity is 
 required of the wife only. Heb. 13 : 4 ; Prov. 5 : 15-21. 
 
 2. The husband should show his esteem for his wife, by 
 giving her a respectable maintenance, as ought to be done to 
 one whom God has appointed for his helper ; and as the 
 superior bodily strength of the man intimates. Honor ought 
 also to be shown her as a Christian ; a sharer of the hidden 
 man of the heart, and a fellow heir of G-lory, 7 v. 
 
 3. The Apostle takes it for granted that there is family 
 worship in the houses of Christians. He considers that duty 
 as one self-evident to the renewed mind. Hence he urges 
 husbands to attend to what he commands, " that their prayers 
 be not hindered." 7 v. 
 
 REMARKS. 
 
 1. Those husbands who are careless about providing for 
 the wants of their households, and bitter against their wives, 
 
156 EXPOSITION OF THE 
 
 act more like greedy and snarling mastiffs than intelligent 
 men. God never commissioned them to be selfish tyrants, 
 but kind-hearted and provident rulers. 7 v. Col. 3 : 19. 
 
 2. "What sort of Christians are they who do not honor 
 God in the presence of their families ! How do they expect 
 to escape the curse denounced on those who call not on the 
 name of the Lord ? 7 v. Jer. 10 : 25. 
 
 8. " Prayer will either make one leave off sinning, or sin- 
 ning will make one leave off praying." So says Bunyan, and 
 Peter is evidently of the same mind. 7 v. 
 
 But, in conclusion, be ye all likeminded, sympathetic, 
 loving the brethren, tender-hearted, courteous ;* not paying 
 off evil for evil, or reviling for reviling, but, on the contrary, 
 be blessing ; knowing that ye have been called to this, to in- 
 herit blessing. For he that wisheth to love life, and see good 
 days, let him make his tongue to cease from evil, and his 
 lips to speak no guile : let him turn away from evil, and do 
 good: let him seek peace and be in the chase after it. Be- 
 cause the eyes of the Lord are over the righteous, and his 
 • ears to their prayer : but the face of the Lord is against evil- 
 doers. Besides, who is he that will harm you, if ye are imi- 
 tators of the good ? 8—13 vs. 
 
 Our Apostle now gives commands, obedience to which, in 
 any relation of life, will cause disciples of Christ " to adorn 
 the doctrine of God, their Saviour." From his full heart they 
 leap out swiftly, abundantly, and clearly as water from a 
 boiling spring. The precepts come to us with all the autho- 
 rity of an Embassador of Christ, and in the spirit of " an old 
 disciple." He therefore who despiseth, despiseth not the 
 Apostle, but Jesus who gave him The Spirit. 1 Thess. 4 : 8. 
 
 8. Ta S) rUoi, but the end, = but to conclude, lastly. All, 
 that is, persons of all conditions ; whether masters or slaves, 
 rulers or citizens, married or unmarried. Likeminded ; same 
 as "minding the one thing." Phil. 2: 2. Or, "minding the 
 
 • Others read, lowly-minded. 
 
FIRST EPISTLE OF PETER. ]57 
 
 same thing." Rom. 12 : 16 ; 15 : 5. The reference is chiefly 
 to oneness of love and aim ; it being the opposite of that dis- 
 cord and strife which arises from thinking too highly of our- 
 selves, and despising others. This must be cherished in order 
 that Grod may be honored. E-om. 15 : 6. Oneness of senti- 
 ment, or opinion as to the foundation — truths of Scripture, is 
 also included. Rom. 15 : 5, 6. For the words rendered 
 mind, to mind, or set the affections on, (<^^ifv and <p=o)isa>) relate 
 both to the intellect and disposition. Acts 28 : 22 ; Col. 3 : 
 2 ; 1 Cor. 14 : 20. Yet, not such an agreement in doctrinal 
 belief is meant, as relates to each particular truth of divine 
 revelation : if believers agree on the main things, or essential 
 truths, this is and should be enough to make them unite 
 in oneness of love and aim. Rom. 15 : 5, 6 ; Phil. 3 : 15. 
 " With one mind and heart aim to glorify G-od, and do good." 
 Still, all Christians should be always going on to a more 
 thorough understanding of the Gospel. Heb. 6 : 1 ; 1 Cor. 
 14: 20. 
 
 Sympathetic : i. e. feeling- with others ; by implication, 
 showing mercy to each other, or mutually compassionate. 
 The kindred verb is found, Heb. 4 : 15 ;' 10 : 34. Comp. 
 Rom. 12 : 15, Loving the brethren. Comp. 1 : 22 ; 2 Pet. 
 1:7. Tender-hearted: Comp. Eph. 4: 32; literally, good- 
 boweled ; the bowels in Scripture being often used to denote 
 tender pity, as in Luke 1 : 78 ; Phil. 2:1; Col. 3 : 2 ; 1 
 Jno. 3 : 17. Courteous : (pixitp^ovn —friendly-minded, polite 
 or courteous. Acts 28 : 7. " He entertained us three days 
 fcourteously : " that is, like a friend, or in a whole-souled man- 
 ner. The politeness of the school of Chesterfield is very 
 different from that taught in the school of Christ. The 
 former is rotten and hollow-hearted ; the lips often uttering 
 what the heart by no means agrees with : the latter is the 
 outward manifestation of a disposition truly kind and friendly. 
 And this is what the Apostle means. 
 
158 EXPOSITION OF THE 
 
 The other reading, Tu.7r£ivi(p^ei/£i, lowly -minded, is approved 
 by most critical editors of the Grreek Testament, except 
 Bloomfield, who adheres to the common reading as correct. 
 We look upon the reading, lowly-minded, as a correction of 
 a critic of a past age, who, (like some critics now,) because 
 he did not understand the Apostle — not seeing why Peter 
 should be anxious to recommend courtesy, or friendly-mind- 
 edness — attempted to correct him — blunderingly. Christian 
 courtesy is a virtue more noble and dignified than is com- 
 monly thought. (See Bloomfield in loc.) 
 
 9. Not paying off evil for evil, &c. The verb is used of 
 giving in full to one his wages — paying him off; Matt. 20: 
 8 ; Luke 10 : 35 ; and hence, to reward, requite : pay as one 
 deserves, whether good or evil. Matt. 16 : 27 ; 6 : 4, 6 ; 1 
 Pet. 4 : 5 ; 1 Thess. 5 : 15. (Comp. LXX., Deut. 24 : 15 ; 
 Num. 31 : 3 ; Ex. 20 : 5.) Do not pay off evil in the place 
 of [uvr]) evil, means then, 'avenge not yourselves.' Reviling 
 or railing, means insolent and abusive language. Comp. 1 
 Cor. 5: 11; 6 : 10. 
 
 But, on the contrary, be blessing : that is, invoke Grod's 
 blessing on them constantly. Matt. 5 : 44 ; Luke 6 : 28 ; 
 Rom. 12 : 14 ; 1 Cor. 4 : 12. Knoiving that ye have been 
 called to this ; that is, appointed to this; as in 2 : 21. To 
 inherit a blessing. Inherit is to obtain ; the idea of grace 
 being included in the term. Blessing is a collective noun, 
 used in a pregnant sense to denote favors of the choicest 
 kind ; such as God bestows on his persecuted children. 
 
 14 V. ; Matt. 5 : 12 : 1 Pet. 1 : 7 ; 4 : 13, 14. Comp. Rom. 
 
 15 : 29 ; Eph. 1 : 3. There is an elegant paronomasia here : 
 ' Your revilers be blessing, or pray for ; for well you know 
 that God intends to give you a blessing in deed, or favors 
 very precious.' 
 
 10. The Apostle has just urged them to refrain froin 
 revenge and reviling of any, even if their persecutors were 
 
FIRST EPISTLE OF PETER. 159 
 
 reproachful and malicious towards them ; drawing his mo- 
 tives from the fact that God had appointed them to endure 
 such trials, and would richly reward them hereafter, 9 v. 
 From this verse to the end of the thirteenth, other motives 
 are presented to cheer them on in the same difficult course. 
 They are the following : («.) It is the only way to enjoy life, 
 or be truly happy. 10, 11 vs. [b.) This temper and conduct 
 Grod approves, but the opposite he frowns on. 12 v. (c.) It 
 commonly bridles the malice of men. 13 v. The two former 
 arguments are drawn from the Divine testimony, Ps. 34 ; the 
 latter from human observation and experience. 
 
 For he that ivishcth to love life, &c. To love life, is 
 here the same as to enjoy life, or take delight in living. See 
 Ps. 34 : 12. To see good days, is to experience and enjoy 
 prosperity — live happily. Job 7:7; 9 : 25. To see, is the 
 same as to experience, Ps. 34 : 8 ; Luke 2 : 26 ; and accord- 
 ingly, when relating to good, it means to enjoy. Matt. 5:8; 
 Jno. 3 : 3. Let him make his tongue, &c. Comp. 2:1; 
 Jas. 2. The tongue is either the glory or the shame of man 
 — according as it is used ; and no little part of our happiness 
 and usefulness, and even salvation depends on the right 
 government of it. (Ps. 16 : 9 ; Jas. 1 : 26.) 
 
 11. To turn aivay from evil, is to avoid or shun it alto- 
 gether. And do good: It is astonishing how many miss the 
 road to happiness, so plainly marked out in this context ! It 
 is speaking well — with truth and kindness ; and doing well, 
 even to our bitterest enemies and persecutors. In this there 
 are hindrances, as Peter intimates in the clause, seek peace, 
 and be in the chase after it. To live in peace with some 
 men is almost impossible ; they are gruff and snappish as a 
 polar bear. Rom. 12 : IS. When such cross our path, we 
 are to try to conciliate them, by doing them good whenever 
 an opportunity occurs, and by praying for their welfare, 
 Matt. 5 : 44 ; and, also, by giving soft words with weighty 
 
160 EXPOSITION OF THE 
 
 arguments, in reply to their sarcastic and insulting speeclies. 
 So we are to seek peace. But if they still stand aloof with 
 suspicious eye ; if peace, after such efforts, still dashes away 
 from as as a hunted deer, then we must chase it, or follow 
 after it perseveringly. We must not, after a few efforts, 
 suppose the object unattainable, but be patient and indus- 
 trious as hunters in the chase. Then, if nothing else follows, 
 there will be a blessed and holy calm within ; a sweet con- 
 sciousness that we have indeed the mind of Christ. — Speak 
 well, do well, and try perseveringly to overcome evil with 
 good, and then you will be as happy as may be in this present 
 evil world. Comp. Rom. 12 : 18-21. 
 
 The verb S^tuKu, commonly rendered persecute, or follow 
 after, strictly means to chase or hunt, as wild beasts. Matt. 
 23: 34. "And chase from city to city." Comp. Acts 26: 11. 
 
 12. The sense is : " God kindly notices the righteous ; 
 hearing their prayers ; especially when oppressed and perse- 
 cuted : he approves of such steady perseverance in good ; but 
 he frowns on persecutors." The preposition cVi, (strictly, on, 
 upon or over,) in the latter clause, must be rendered against ; 
 otherwise, the true meaning would be lost to the English 
 reader. [In Ps, 34 : 15, the prepositions in the two clauses 
 are different. " The eyes of Jehovah are towards the righteous, 
 and his ears are toivards their prayer : but the face (Heb. 
 looks, i. e. expression, countenance) of Jehovah (frowns) on 
 evil-doers."] On, over, and against are near of kin ; for what 
 is on a thing is, at the same time, over it', and what is pressed 
 violently on a thing may be against it, or to its harm. Peter, in 
 the former part of the verse, takes tVi in the sense of over, be- 
 cause he speaks of God's kind and favorable notice ; his eyes 
 express approbation : but, in the latter part of the verse, he 
 takes it in the sense of against, because he speaks of God's 
 countenance as showing displeasure — a frowning on evil- 
 doers. 
 
FIRST EPISTLE OF PETER. 161 
 
 13. Besides, ivho is he that will harm you, &c. Here is 
 the argument or motive, drawn from human observation and 
 experience. The question implies a strong negative, as often 
 elsewhere. See Rom. 8 : 31-34. Comp. 1 Pet. 4:17,18. 
 This general truth admits of exceptions, as the Apostle hints 
 in the next verse. K«i = also, besides, or moreover ; as in 2 
 Eet, 1 : 19. The sense is, ' Such a way of living generally dis- 
 arms the malice of men.' Comp. Prov. 16 : 7. The good is 
 the same as rig-hfeousness. 14 v. McKnight and Doddridge 
 have—" him who is good." Matt. 19 : 17. 
 
 DOCTRINES. 
 
 1. Christians should with one mind and heart seek to 
 glorify God, and do good to men ; they should throw off icy 
 selfishness, and share warmly in each others' griefs and sor- 
 rows. They ought to love as brethren ; cherishing the most 
 kind and tender feelings towards one another, and manifesting 
 the same in a friendly-minded manner. They must cultivate, 
 not the spirit of revenge, but of good will ; overcoming evil 
 with good, and praying for those who revile and curse them. 
 Neither should they think all this strange, since "the only 
 wise God " has appointed them thereunto ; nor will such be- 
 havior on their part fail to obtain a rich reward of grace. 
 8, 9 vs. 
 
 2. " A man's life consisteth not in the multitude of the 
 things which he possesseth ;" but true blessedness springs 
 from a kind, loving, and forgiving spirit. And this disposi- 
 tion will lead one to bridle his tongue, to turn away from 
 evil speaking and doing, to seek peace and chase it. 8-11 vs. 
 
 3. This temper of mind God approves, and they who ex- 
 hibit it are the righteous ; but they who manifest a cruel and 
 revengeful spirit he frowns upon as evil-doers. 12 v. 
 
 4. Often the manifestation of persevering love and kind- 
 ness, the steady pursuit of the good amidst all opposition, 
 
162 EXPOSITION OF THE 
 
 will SO shame the persecutor that he will lay aside his 
 poisoned arrows. This hot fire of love has melted down many 
 a rocky heart. IS v. 
 
 REMARKS. 
 
 1. What a lovely group of virtues! graces which if care- 
 fully cherished, will cause the face to be unruffled " as the 
 brow of Jesus, and keep the heart still, as the heart of God." 
 Let us then cultivate unity of sentiment, love, and aim ; 
 t^ympathy and brotherly love, tender-heartedness and cour- 
 tesy. Never let us suppose that a rough way of speaking 
 and acting is allowable. Above all, let us throw revenge 
 to the winds, and treat our enemies as Jesus treated his. 
 8, 9 vs. 
 
 2. The motives are weighty and soul-stirring. For how 
 can he be at ease, whose soul is filled with hatred and 
 revenge ? But love calms the troubled waters, making the 
 waves that foam out their own shame to be still. Such only 
 can take delight in living, or see good days on earth. Be- 
 sides, God himself smiles on the tender-hearted and meek. 
 Let us abide by his judgment then, and leave it to his provi- 
 dence to disarm the malicious, if He see fit, while we go on 
 following the good. 10-13 vs. 
 
 But even if ye should sufTer for righteousness' sake — 
 blessed ! Yet their fear fear not ye, neither be troubled ; 
 but sanctify the Lord God in your hearts. Moreover, he 
 ready always with a defence to every one that asketh you a 
 reason (or account) of the hope in you, with meekness and 
 fear ; holding fast a good conscience, that (since they speak 
 against you as evil-doers) they may be ashamed who falsely 
 accuse your good way of living in Christ. For it is better 
 that ye sufll'er doing well, (if the will of God should will it,) 
 than doing evil. 14-17 vs. 
 
 The portion from the fourteenth to the eighteenth verse, 
 t<jgether with the twenty-second verse, (which is to be con- 
 
FIRST EPISTLE OF PETER. 163 
 
 nected with the last clause of the eighteenth,) treats of the 
 motives for the right endurance of persecution for the sake 
 of righteousness, and the duties of the persecuted. The 
 nineteenth, twentieth, and twenty-first verses contain a 
 digression, bearing on the t>ame topic. A careful attention 
 to this logical order, will shed light on the whole of the 
 remaining part of this chapter ; showing clearly the chief 
 aim of the Apostle. 
 
 14. The Apostle has just said, that the steady pursuit 
 of the good generally disarmed the persecutor. 13 v. He 
 knew full well, however, that this is nut always so, and 
 hence he adds : but even if ye should suffer, &c. G-ranting 
 that, what then ? give way to despondency ? Not at all ; 
 on the contrary, consider yourselves blessed. Comp. Matt. 
 5 : 10-12 ; 1 Pet. 4 : 13, 14. eJ Kci\ = even if, or although, 
 as in the first verse of this chapter. To suffer, is used here 
 as a softening expression : dying for righteousness' sake, is 
 meant, as is clear from the seventeenth verse, when com- 
 pared with the following one. (Comp. also 4:1, 19, with 
 3 : 14, and note on 2 : 21.) ' Even if ye should die for 
 righteousness' sake — happy beyond expression will ye be.' 
 Comp. 4 : 6. 
 
 Yet their' fear, &:c. : their fear, <po(iov u-jtuk These words, 
 considered by themselves, are susceptible of two explanations. 
 (1.) Their fear, i. e. the object they fear. (2.) Their fear, 
 i. e. the fear they feel. Leighton thinks that both are in- 
 tended. ' Fear not what they can do, nor fear as they do.' 
 The other interpretation, however, is preferable, since it 
 agrees with Isa. 8 : 12, 13, to which Peter alludes. ' Fear 
 not what man can do, be not alarmed by their threatenings ; 
 but fear God. Your persecutors dread to be suspected by 
 their superiors of conspiracy — men they fear, not God.' (See 
 Alexander on Isa. 8 : 12, 13.) So Barnes and McKnight 
 correctly. Neither be troubled: i. e, agitated, or disturbed 
 
164 EXPOSITION OF THE 
 
 with gloomy forebodings by such fear. The verb means to 
 be stirred, troubled, as water, Jno. 5 : 4, 7 ; and hence, to be 
 agitated through fear. Matt. 2:3; Mark 6 : 50. — The noun 
 fear^ then stands for the object dreaded ; just as in Isa. 8, 
 and in Pet. 3 : 6, where /rz^/i^ stands for the object of it, or 
 a frightful thing : here that object is mew, especially those 
 in places of authority, as is clear from the fact that it is 
 opposed to the Lord God in the next verse. Comp. Matt. 
 10 : 28. 
 
 15. But sanctify the Lord God in your hearts : uyida-xre — 
 sanctify, hallow, make or treat as holy. Lord, here should 
 be printed in capital letters, since it is the same as " Jeho- 
 vah." Isa. 8 : 13. The phrase here used 'by Peter is, lite- 
 rally, B?it sanctify Lord (i. e. Jehovah) the God= the Lord 
 God, he who is only such. (Comp. 2 : 12, 17.) Now to 
 sanctify or hallow Him, is to treat Him as The Holy One ; 
 with all that fear or reverence, trust and awe, and with all 
 other affections which are due to his infinite perfections. 
 Here the context restricts the sense especially to fear and 
 confidence. ' Listead of dreading men, and trembling at 
 their power, fear and trust in the Living God, the great 
 object of awe and reverence.' 
 
 And this hallowing of God must be done, not simply by 
 the lips, but the feeling of reverence (and all others due to 
 Jehovah) must be and abide in the inmost soul : or, it must 
 be truly felt, and cultivated to the highest degree. This it 
 is to hallow him in our hearts. (See Luke 11 : 2.) 
 
 The Vulgate and Syriac read — " But sanctify the Lord 
 Christ.''^ (McKnight.) We are ignorant of the Syriac 
 tongue — bat that version being very old and very valu- 
 able, (as those best able to judge testify ;) if such be its 
 reading, then it shows very clearly that the translator 
 understood the phrase of Christ ; thus recognizing him as 
 God, truly so called. The Vulgate (based on Jerome's ver- 
 
FIRST EPISTLE OF PETER. 165 
 
 sion) certainly reads as above : " Dominum autem Christum 
 sanctificate in cordibus vestris." — But even if this reference 
 to Christ had not been allowed by these old and venerable 
 translations, still the pointed application of Isa. 8 : 13, here 
 to Christ, is undeniable. At least, no honest man can deny 
 it. For the Apostle makes use of Isaiah's language, (or, 
 what amounts to the same,) to show that the Divine Person 
 he mentions, must be hallowed with all that heartfelt and 
 supreme reverence which is due only to Him who is ^^ Lord, 
 the God.^^ He thus speaks of him as Jehovah. But the 
 Divine Person whom Peter refers to, is The Son, Jesus 
 Christ, our Lord. For it must not be forgotten, that Peter 
 has before made use of this portion of Isaiah, namely, 1 Pet. 
 2 : 8, where he declares that The Word was the Jehovah of 
 Hosts stumbled against by the rebellious. Isa. 8 : 14. And 
 here the Apostle uses Isa. 8 : 13, where Jehovah of Hosts is 
 represented as the one to be feared and sanctified. Peter 
 having, 2 : 8, so clearly shown that he applies Isa. 8 : 13, 14, 
 to the Son, as the Jehovah, the stumbling stone to Israel, 
 no solid reason can be given why he does not here apply Isa. 
 8 : 13, to the same person. The Lord God, even Christ. And 
 so indeed it is : another of those indirect, but natural and 
 weighty proofs, of our Lord's true and proper Grodhead. 
 (Comp. 1: 11; 2 : 3, 4, 8, 25 ; 3:1.) 
 
 Moreover, be ready always with a defence, he. Here a 
 new direction is added, to intimate v/hich the Apostle uses 
 ^} = but, now, besides, or moreover. This is usual else- 
 where. Matt. 28 : 5 ; Mark 15 : 25, &c. (Winer's Idioms, 
 § 57. 4.) The Apostle, having urged tham to drive away 
 improper fear of man by sanctifying The Lord God, he now 
 reminds them that they have an important duty to discharge 
 even to their persecutors ; viz., to be prepared to defend 
 Christianity when such persecutors demand of them a reason 
 of their hope. 
 
166 EXPOSITION OF THE 
 
 That this is the meaning, is clear from the fact, that 
 Peter goes on the supposition that they may be called to 
 suffer, or die, for righteousness' sake. 14 v. Then to drive 
 away dread of dying, or killing of the body— which is all 
 that man can do— he warns them to fear (xod who is able 
 to do far more. 14, 15 vs. And here he commands them 
 to be ready to show those who thirsted for their blood, that 
 they had followed no cunningly-devised fable, (See Mark 
 13 : 9 ; Luke 21 : 12.) 
 
 Be ready always : This implies, as Leighton truly says, 
 knowledge, love, and boldness. ' Since you know that Chris- 
 tianity rests on solid evidence, and you love The Truth, be 
 ready to defend it from false and malicious charges.' 16 v. 
 17^95 u-7toXoy\a.v = fr^' ^n cinswer^ or with a defence. The Greek 
 word apologia, (whence our word apology,) does not mean 
 an excuse, but an ansii;er to a charge, or a defence. So Acts 
 22 : 1 ; 2o : 16 ; 1 Cor. 9:3; Phil. 1 : 7, 17 ; 2 Tim. 4 : 16 ; 
 2 Cor. 7: 11; ("clearing of yourselves," — defence.) These 
 are the only places where it is found in the New Testament. 
 The version, icitli a defence, is justified by the use of jr^a? 
 with the accusative, in the following passages : Luke 28 : 
 12 ; Rom. 5:1: Acts 2 : 47. 
 
 To every one that aslccth, i. e. demands, referring to men 
 in authority. So Luke 12 : 48 ; Acts 3 : 14. ' If they are 
 disposed to listen, as the, requiring of proof pre-supposes, you 
 must be ready with your defence.' A reason of the hope in 
 you, i. e. of your hope as Christians, Eternal Life, 1 : 3, 4. 
 The Apostle calls this "the hope in you,''^ because such hope 
 is a tiring- hope ; when regeneration takes place it begins, 
 but it always abides in the renewed. 1 : 3. The clause, 
 " every one that asketh you," &c., may in itself considered, 
 denote any one disposed to listen to the proofs of the divine 
 origin of Christianity ; yet the other interpretation agrees 
 bettor with the foregoing context, and also with what follows. 
 
FIRST EPISTLE OP PETER. }G7 
 
 16, 17 vs. With meekness and fear, or in a mild and respect- 
 ful manner. (Comp. 2 Tim. 1 : 25.) — The noun Xoyoi, here 
 is the same as reason, ground ; or^ rather, account, a state- 
 ment with reasons ; as in 4: 5: Matt. 12: 3G; Rom. 14: 12. 
 16. Holding fast, &c. : 'ix^^'^^h as in 2 : 12, 16 ; 4 : 8. 
 A good conscience, i. e. an upright or approving conscience ;- 
 mens sibi conscia recti, the consciousness wliich the mind 
 has of purity of motive in any act, or course of action : a 
 conscience in search of the right and good, and determined 
 to follow them. Comp. 21 v. ; Acts 23 : 1, with 24 : 16 ; 1 
 Tim. 1 : 5, 19. The opposite is an evil, or bad conscience j 
 qne accusing and condemning, Heb. 10 : 22, testifying to 
 impurity of motiv^e, or lawless living. A good conscience, 
 then, is an approving conscience ; one testifying to conduct 
 regulated according to the will of G-od, or what one supposes 
 to be so ; an evil conscience is a disapproving one, testifying 
 to conduct at variance with the commands of God, Peace 
 is the attendant of the one; remorse, of the other, Rom. 
 2 : 15. The sense then is : ' Habitually maintain a con- 
 science that will testify to the purity of your motives and 
 deeds ; or live as you ought tov>"ards God and men.' It is 
 parallel in sense to 2 : 12. " Holding fast your fair way of 
 living among the heathen;" and to — "^your good way of 
 living," in the latter part of this verse ; for there can not be 
 a good conscience without a good life. Paul himself thus 
 explains it, Heb. 18 : 18 ; " Pray for us ; for we trust that 
 we hold fast a good conscience, ivilling''^ (i. c. desirous and 
 determined) '■^ in all things to live fairly ;''"' i. e, in a way 
 becoming our relations to God and men. (Sec note on 2 : 
 12.) Holding fast, depends on the imperative implied in 
 15 v., viz., be ready, &c. They who speak for Christ, must 
 at the same time live for him; else the life will nullify the 
 arguments. So the thoughts are connected in the Apostle's 
 mind. 
 
IGS EXPOSITION OF THE 
 
 That, {since they speak against, &c.) See on 2 : 12, 
 where these word.s are explained ; and compare the Intro- 
 duction, k 6. It was not before the persecution by Nero, 
 that Christians were considered as political offenders, crimi- 
 nals, or evil-doers ; and this tends farther to show, that the 
 defence spoken of in the preceding verse, relates to one to be 
 given before civil rulers. The verb rendered " falsely accuse," 
 iTn^tul^o), means strictly to threaten, (Herod. 6. 9.) and hence, 
 to deal spitefully with, insult, (Xen. Mem. 1, 2, 31,) as in 
 Matt, 5 : 44 ; Luke 6 : 28. The verb is also forensic, a law 
 term ~ to accuse falsely. (Herodi. II. 4. 16. See Kuinoel 
 on Matt. 5 : 44.) In times of persecution, wicked men would 
 be very apt to show their spite against those they hated, by 
 accusing them falsely before magistrates. Or, the verb may 
 be taken to mean, to tell lies of one, to slander, whether to 
 those in private or public life ; and that in an insolent and 
 threatening manner. 
 
 " Your good way of living in Christ.''^ The preposition 
 {w may have reference here to a rule, law, or standard in or 
 on which a thing is measured ; by, or according to which, 
 conduct is to be regulated. Matt. 7 : 2. "7« what judgment 
 ye judge, ye shall be judged ; " i. e. ivith what, &c. The 
 same rule of judgment you apply to others, they will apply 
 to you. " Lest any one should fall in the same example of 
 rebellion," Heb. 4: 11 ; i. e. in the way they did: or sin 
 according to the same pattern of rebellion. Luke 1 : 6. 
 " Walking in all the commandments," &c., i. e. according 
 to them, as they require. (Winer, k 52.) According to this 
 view, the sense is : ' Your good conduct agreeing with 
 Christ's law.' 
 
 We think however, that Peter refers to the spiritual 
 union of Christ with the believer, Jno. 14 : 4, 5 ; since the 
 fruits of holy living can be produced in no other way. He 
 adds, in Christ, to remind them of that fact. The sense 
 
FIRST EPISTLE OF PETER. 169 
 
 then is : ' Who falsely accuse your good way of living — good 
 in Christ ; or because of your oneness with him.' (Gal. 2 : 
 20.) Corrip. Rom, 6 : 11. "Alive to God in Christ Jesus.'''' 
 E,om. 8 : 1, 9, 10, vs., and often elsewhere. 
 
 17. For it is better that ye suffer, Sfc. Peter now presents 
 motives to encourage them, (if God should so will it,) to die 
 for righteousness' sake. The first is drawn from the fact 
 that it is better to die for well doing, than for evil doing ; bet- 
 ter in itself considered. 17 v. The second, from the fact that 
 even Christ so suffered, when he took their place in law, 
 and died in that way to bring them near to God. 18 v. The 
 third, from the exaltation of Christ, as associated with God in 
 the government of the universe ; and therefore well able to 
 give them the crown of life. 
 
 For, depends on blessed. 14 v. " If ye should suffer for 
 righteousness sake — blessed ! For it is better," &c. The 
 words which follow " blessed," down to the end of the six- 
 teenth verse, are a sort of parenthesis, in which he states 
 the duties especially to be observed, should the fiery trial 
 reach them. 
 
 If the will of God should will it : The Apostle represents 
 this dying for doing good, as a thing which had not yet been 
 known among them ; though it might well have been dreaded 
 then by those to whom he wrote, since the awful persecution 
 of their brethren in Rome, by Nero's orders, was fresh in 
 their memory. The will of God here referred to, does not 
 mean his will as lawgiver ; for no persecutor can quote any 
 Divine precept to justify his doings ; his will, then, as the 
 sovereign of the universe is denoted — his previous determin- 
 ation or purpose. Eph. 1: 11. God's permission, or deter- 
 mination not to hinder the execution of such monstrous deeds, 
 is not an approval of them, as is evident from the fact, that 
 such will hereafter pay off the reckoning. 4:5; Acts 17 : 13. 
 
 Otherwise, too, it would follow that God himself likes sin ; 
 12 
 
170 [EXPOSITION OF THE 
 
 than which nothing can be more nefarious and absurd. Ps. 
 5: 4, 5. 
 
 DOCTRINES. 
 
 1. The best and most lovely deportment will not always 
 set us free from persecution, yet such sufferers are indeed 
 blessed : since their peace of mind is abundant on earth, 
 and their reward will be great in heaven. 14 v ; Matt. 5 : 
 10-12. 
 
 2. The way to overcome the improper fear of man, is to be 
 heartily influenced by all that trust and reverence which is 
 due only to Him who deserves such homage, the Holy One 
 of Israel. 14, 15 vs.; Is. 8; 12, 13. 
 
 3. Knowledge and love of the truth must be united with 
 a bold confession of it, when necessary, even before magis- 
 trates — with a shameful and painful death looking us full in 
 the face. 14, 15 vs. If they will listen to the grounds on 
 which our hope is built, they must be regarded ; such argu- 
 ments, however, must be offered to them in a way fitted to 
 conciliate their good-will, and quietly to disarm them of 
 their prejudices ; that is, in a mild and respectful manner. 
 But that we are bound to give a reason of our faith and hope 
 to every pert and puffed-up witling, to every scorner, wise 
 in his own conceit, and on the look out for sophistical tri- 
 umphs, not truth, can not be proved. Such are, in general, 
 to be treated very differently ; they should be made to feel 
 the point and edge of their favorite sword, ridicule : that they 
 may not fancy themselves to be giants in the earth. Prov. 
 26: 5. 
 
 4. It is our duty so to live that we may always have the 
 testimony of our conscience to our simplicity and godly sin- 
 cerity. 16 V. 
 
 5. Such a good way of living in Christ will sting the con- 
 science of the slanderer, making him ashamed ; since he will 
 
FIRST EPISTLE OF PETER. 171 
 
 then have no evil thing to say of us with any regard to truth 
 or decency. 16 v, 
 
 6. Suffering for well doing, is far better than suffering for 
 evil doing ; and such suffering is not accidental, but pre-de- 
 termined. 17 v. 
 
 REMARKS. 
 
 1. If Christians now or hereafter should be called to suf- 
 fer even unto death for the sake of Christ and righteousness, 
 they are then to consider themselves blessed. They must 
 not be discouraged, but be exceedingly glad ; sanctifying the 
 Lord G-od in their hearts, and thus "turning the fear of man 
 out of doors." So they will become not only meek and re- 
 spectful, but also firm as a rock, and bold as a lion. 14, 15 
 vs. 
 
 2. What a comfort it is, when persecuted, to have always 
 a good conscience as an inward witness of our unfeigned 
 piety and benevolence ! 2 Cor. 1 : 12. Let us so live then, 
 that this approving companion may never be able to slip away 
 from us : let us hold him fast by an uniform, holy way of 
 living, begging always to this end " a supply of the spirit of 
 Christ Jesus." 16 v. 
 
 3. What daggers'must be thrust into the conscience of 
 those who suffer for evil doing! When their slanderous 
 speeches are unravelled, and they stand with the live coals 
 of shame on their head ; in the loneliness of the prison, and 
 on the scaffold, when there is but " a step between them and 
 death" — what a tormentor must a bad conscience be ! 
 " Hell is of both worlds," and such are in the porch of the 
 dark prison-house already ! But when an unfeigned dis- 
 ciple of Christ is called to die for righteousness' sake, he 
 has in the good conscience with which he is blessed, an 
 earnest — not only a pledge, but a part of the very peace 
 of those in heaven. Julius Csesar, when stabbed in the 
 
172 EXPOSITION OF THE 
 
 Roman Senate, as he reproached Brutus, wrapped his toga 
 around him that he might fall with dignity ; but Stephen, 
 as the stones were flung at his head, said, " Lord Jesus, lay 
 not this sin to their charge." So peacefully, and with such 
 a dignified and forgiving spirit the first Christian martyr fell 
 asleep. How much better is it to suffer for well doing than 
 for evil doing ! 17 v. 
 
 Because even Christ once for all suffered about sins, the 
 just over the unjust, to bring us near to God ; put to death 
 indeed in consequence of Flesh, but made alive in conse- 
 quence of Spirit (or, the Spirit;) in which Spirit also he 
 Went and preached to the spirits noio in prison, to those 
 rebellious once, when the long-suffering of God waited out, 
 in Noah's days, while the ark was being prepared ; entering 
 into which a few (that is, eight) souls were brought safely 
 through the waters. 18-20 vs. 
 
 "We need scarcely remind any that a portion of this 
 paragraph is thought to be difficult of interpretation. 2 Pet. 
 3 : 16. If so, the interpreter must be the more careful to 
 keep in his proper place ; aiming honestly to give, not what 
 he can make the Apostle say, but what in fact he does 
 mean, and only that. There is some difficulty in under- 
 standing the Apostle here, especially in the latter part of the 
 eighteenth and the nineteenth verses ; but even that place con- 
 tains not such " dark sayings" as many think. Its obscurity 
 has been unduly magnified ; the fog that has settled there 
 has come chiefly from the brains of interpreters : certainly, 
 the true meaning of Peter, after all, shines not dimly through 
 it. It is very proper, however, for both the expositor and 
 his readers to pray, saying. The Lord Jesus open to us the 
 meaning of this part of his Word, treating of his sufferings, 
 preaching, and glory. 
 
 18. The connection of this verse with the foregoing con- 
 text must be accurately determined, to drive away some of 
 the learned obscurity before alluded to. Because, (oV<) or 
 
FIRST EPISTLE OF PETER. 173 
 
 for even Christ once for all suffered^ &c. This must be con- 
 nected with 14 V. as before stated. * Even if ye should suffer 
 for righteousness' sake — blessed. For even Christ,' &c. It 
 contains the second motive to encourage them, if they should 
 so suffer, or die. The first is contained in the 17th v. ' Blessed 
 will ye be, for thus you will be conformed to your Lord.' 
 Christ suffered for well doing in the strictest sense, since " he 
 did no sin," and was indeed " righteous," as well as for us, 
 as our legal substitute and surety. 
 
 For even Christ : x«ci here is the same as even ; as often 
 elsewhere. See Matt. 8 : 27 ; Luke 12 : 7 ; Acts 5 : 39 ; Rom. 
 5 : 7, where it is so translated. The version also^ in the 
 English Bible, here darkens the sense ; for Peter does not 
 by using ^oti point to the likeness between our sufferings 
 and that of Christ, but to the dignity of the sufferer : because 
 even Christ, God-Man, suffered. Peter never loses sight of 
 this great mystery of godliness. 1 : 11, 18, 19, 20 ; 2 : 8, 
 with 21, 24, 25 vs. ; 3 : 18, with 15 v. ; " even Christ, the 
 Lord God." His reference to our conformity with Christ in 
 suffering is indicated by the connection of this whole clause 
 with the former part of the fourteenth verse. ' Even if ye 
 should so suffer, it would be nothing strange, nor a ground 
 of dejection ; for even Christ, the Lord God suffered, the 
 just^ &c. He thus indicates the dignity of the sufferer, as 
 well as the likeness which exists between him and those 
 who die for the sake of righteousness. (This has been over- 
 looked even by Steiger, who insists that kxi must refer to the 
 conformity mentioned, and to that only ; but — pardon the 
 expression — he is mistaken.) 
 
 Once for all: 'ccttcc^ : it is a different word from that ren- 
 dered once, ("in the old time.") 5 v. It means but once, once 
 for all ; intimating that there was need of suffering but once 
 on his part ; and showing thus the infinite worth of his 
 sacrifice to expiate sins. Comp. Heb. 10 : 1-10. Suffered, 
 
174 EXPOSITION OF THE 
 
 that is, died, as before said : See on 14 v ; 2 : 23 ; 4 : 1. Suf- 
 fered about sins, tti^i ufix^nav. This is the literal version : it 
 means concerning, or for them ; thus designating the object,* 
 or that about, or for which he suffered. Comp. 2 : 24. But 
 since Christ was sinless, and yet " suffered for sins," the 
 sins meant must be those of others ; that isl^ this suffering is 
 vicarious: it was "owr sins he bore." [Lachman has this 
 reading — " he died about our sins." So, also, the Vulgate.) 
 Others (see Whitby) consider the phrase " about sins,''^ to 
 be elliptical, equivalent to — ' a sacrifice about (or, for) sins.' 
 This sort of ellipsis in sacrificial phrases is common. (See 
 Tholuck and Hodge on Rom. 3 : 25.) Yet this interpretation 
 seems to us not to be advocated in this place ; and that be- 
 cause the LXX. use the phrase " about sin,'''' in the sing- 
 ular, and not " about sins,^^ in the plural,t as here, when 
 they mean to convey the thought — " a sacrifice about sin." 
 See Lev. 5:8; Num. 8:8; Ps. 40: 6, with Heb. 10: 6, 8; 
 Rom. 8 : 3. The other interpretation, therefore, is the right 
 one. 'He suffered about sins — the sins of others was that 
 about or for which he died.' 
 
 The Just (or righteous) over the unjust (or unrighteous.) 
 Over the unrighteous, i. e., in the stead of the unrighteous. 
 ' Even Christ suffered for sins, the righteous in the place 
 of the unrighteous :' this is precisely what the Apostle means. 
 It denotes a legally personal exchange, the substitution of 
 Christ the sinless in the room of us the guilty. If any form 
 of speech can express that thought, it is here expressed. 
 They who deny this are too dishonest to deserve a long refu- 
 tation ; but a brief one may not be unsuitable. 
 
 We observe, then, that the preposition over, C^i^, is hap- 
 pily fitted to express this thought. Truth has declared 
 
 * See "Winer, §51. e. 
 
 j- "Whitby says that the LXX. use the plural thus : it may be so, but he has 
 referred to no passages in proof of it. 
 
FIRST EPISTLE OF PETER. I75 
 
 " the soul that sinneth, it shall die." Justice draws her 
 glittering sword, and stands ready to put the sentence into 
 execution ; but the Son of G-od, clothed with Mercy, steps 
 between the uplifted sword of Justice and the ondemned 
 criminal, and says. Strike me. Hence he came in flesh, 
 bending over the miserable objects of his love, and receiving 
 the sword into his own bosom ; that is, he took their place in 
 law, and suffered in their stead. (Mark 14 : 27, with Zeoh. 
 13: 7.) 
 
 But this preposition is not only happily fitted to express 
 this thought, but is used by Paul, as well as Peter, for that 
 very purpose. Rom. 5 : 6-8, " For while we were yet help- 
 less, (or, sick,) Christ, in the set time, died over the ungodly. 
 For hardly over a righteous one, will one die ; indeed over 
 one that is good, one may, perhaps, even venture to die. 
 But God commendeth his own love towards us, because, 
 while we were yet sinners, Christ died over us^ Here 
 the preposition over, when connected (as it must be) with 
 dying over one, is used four times to express the idea of 
 legal substitution — of one dying in the place of another : 
 and thus Christ is said, twice to die for us. He who can 
 deny this, can deny anything, and must be consigned to the 
 hospital of the incurable, Comp. 1 Pet. 2 : 21 ; 4 : 1 ; Eph, 
 5: 2; Gal, 3: 13; 1 Cor. 5: 21; 1 Cor. 1: 13. "Was Paul 
 crucified over you ?" did he suffer on the cross in your stead ? 
 Jno. 10 : 11, 15 ; 11 : 50-52 ; 13 : 37, 38 ; Rom. 8 : 32. In 
 all these passages over (in the English Bible, " for"= instead 
 of,) is used; let the reader carefully weigh them, with prayer, 
 and in one hour he will gain a clear idea of what is meant 
 by Christ's dying over, or for us. He will see then, that 
 legal substitution is beyond all doubt involved in that 
 phrase. 
 
 The nature of Christ's suffering unto death being thus 
 clearly stated by our Apostle, he now goes on to show the 
 
176 EXPOSITION OF THE 
 
 final cause, or design of Christ in dying thus for' us. To 
 the end that ('<v«) he anight bring us near to God— in our 
 idiom, to bring us near to God. The phrase is forensic : 
 having just spoken of Christ as taking our place in law, and 
 dying in our stead, he now shows that he did this to intro- 
 duce us into the gracious presence of " the One Lawgiver." 
 The judge of all the earth, and our lawgiver, was justly dis- 
 pleased because of our transgressions of his laws ; but His 
 own Son in the likeness of sinful fl.esh dying for us. He 
 therefore grants peace to the rebels, with an introduction to 
 himself — the Judge and Lawgiver himself being reconciled 
 to us, or receiving us again into his favor. Acts 10 : 36 ; 
 Rom. 5 : 1. (Comp. Acts 16 : 20, where the same verb is used. 
 The noun introduction, a bringing near to, is found Rom. 5 : 
 2 ; Eph. 2 : 18 ; 3 : 12.) Hence the worship of God becomes 
 a delightful employment, and the anticipation of final glory 
 naturally follows. Rom. 5 : 1,2; Eph. 2 : 18. For when we 
 know that Christ suffered for sins, the just instead of the 
 unjust, to bring us near to God, or to present us before the 
 very lawgiver himself that he might pronounce our acquit- 
 tal — what more can be needed to inspire confidence in wor- 
 ship together with a hope of immortal glory? (Comp. 2: 
 24.) 
 
 But this phrase not only declares that God as the judge 
 is reconciled to us, that we are brought into his gracious 
 presence here ; but Christ died for us to introduce us also 
 into his glorious presence hereafter. In both ways, his de- 
 sign was to bring us near to God. Comp. Ps. 16 : 11, with 
 Col. 1 : 22 ; Heb. 9 : 12. But the former is more especially 
 intended. 
 
 Put to death indeed in consequence of Flesh, but made 
 alive in consequence of Spirit. — (or, the Spirit.) Put to death, 
 6ctvuru6i)i : the reference is to a violent death. See Matt. 
 10 : 21 ; 26 : 29 ; Mark 14 : 55 ; Rom. 8 : 36. " For thy sake 
 
FIRST EPISTLE OF PETER. 177 
 
 are We put to death," &c. 2 Cor. .6 : 9. " As chastened, 
 and yet not put to death." The particles indeed and but 
 point to the opposition between the two clauses of this sen- 
 tence — ftfy and S'). In consequence of flesh, <rx^x.i. The noun 
 flesh is in the dative case, without article or preposition. 
 "What this means we will look into presently. But made alive, 
 not simply, kept alive, as some will have it ; for it is the oppo- 
 site of " put to death." Besides, the verb is used in the New 
 Testament in the sense oi quicken, make alive; and in that 
 only This will be clear to any one by consulting the follow- 
 ing passages, where only it is found. Jno. 5 : 21 ; 6 : 63 ; 
 Rom. 4 : 17 ; 8:11; 1 Cor. 15 : 22, 36, 45 ; 2 Cor. 3:6; 
 Gal. 3 : 21 ; 1 Tim. 6 : 13, and here. 
 
 In consequence of Spirit, or, in co?isequence of the Spirit : 
 [vvvji^xrt, or ruTrnufiXTt, according to the different reading. 
 Grriesbach, Hahn, and others, read Spirit, without the arti- 
 cle. The Translators of the English Bible take the reading 
 with the article, the Spirit. So, too, Lachman.) The noun 
 spirit, like flesh, is in the dative ; and without the article — 
 whicli'M^e, with most, reject as spurious. 
 
 The dative case in Greek is used to denote the cause or 
 reason, the manner, and the instrument ; like the ablative in 
 Latin. (See Buttman's Gr. Grammar by Robinson, ^ 133.) 
 The dative is also used when one wishes ^'to limit some- 
 how a general proposition, like our phrase, tvith reg-ard to. 
 (Thes. 4 : 6.) 
 
 "We have now reached the borders of the place where the 
 fog, before mentioned, has settled. The reader is requested 
 therefore to be patient, and weigh calmly and fairly what is 
 to be said. The question now is : What does the Apostle 
 mean by the words Flesh and Spirit ; and, why are they in 
 the dative ? To the first question three answers have been 
 given by interpreters ; three, at least, plausible ones. Other 
 opinions we consign to the oblivion they deserve. Some have 
 
178 EXPOSITION OF THE 
 
 contended that the Apostle uses the word fl^i to denote the 
 body of Christ, and spirit to denote his human soul. Thus 
 Horsley, Steiger, and many other divines. Other's, have 
 maintained i\\Q.t fie sh is employed by Peter to denote our 
 Lord's human nature, and spirit, his divine nature. Thus 
 the Annotators of the Dutch Bible,. Barnes, and others. , Some 
 understand flesh of Christ's human nature, and tim Spirit 
 (for they seem to adhere to that reading as correct) of The Holy 
 Spirit, the third person of the blessed Trinity. Thus the 
 Translators of the English Bible, Whitby and Doddridge. 
 And the dative is, of course, explained in agreement with 
 the sense interpreters put on these words. Let us examine 
 these opinions in the order we have stated them. 
 
 L Knapp, (in his Theology by Woods,) says that Peter 
 uses flesh and spirit ahvays to denote the human body and 
 soul. That the Apostle, like Paul, often uses flesh for body 
 is beyond all doubt ; as in 4 : 6 ; 3 : 21 ; 2 Pet. 2 : 10, 18. 
 In 4: 6, he uses spirit to denote the separate human soul, 
 and 3 : 4, the disposition ; 3 : 19, again, of the soul of man, 
 absent from the body. But oftener to denote the human spirit 
 he uses -^vxri — soul, as in 1 : 22 ; 2 : 11, 25 ; 4 : 19 ; 2 Pet. 
 2 : 8. These texts refer to the soul of man in the body on 
 earth. There are, then, in Peter's epistles only (if we ac- 
 cept the present passage) three places in which he applies the 
 word spirit to man ; tivo of them certainly refer to the soul 
 out of the body, or in its separate state, 3:19; 4:6, and one 
 as certainly refers to the soul in the body, 3 : 4. Now, if 
 Peter, when he applied the term spirit to man, had in each 
 instance used it to denote the separate soul, and if Horsley's 
 main arguments could be justified, then, in our judgment, 
 Horsley's view would be the only correct interpretation of this 
 place. But since these things are not so, — it is doubtful. 
 ^° Horsley renders ^<wo7ro(»i5£<?, quick, i. e. kept alive, preserved. 
 But this is clean contrary to usage : see the texts before re- 
 
FIRST EPISTLE OF PETER. t7* 
 
 ferred to. An incorrect version can give no countenance to 
 any opinion ; much less to his, viz., that Christ in his human 
 soul went to preach, in the interval between his death and 
 resurrection, to the souls of the pious dead in the spirit- world. 
 To support this translation, however, he says : " If the word 
 spirit denote the active cause by which Christ was restored 
 to life, the word flesh must equally denote the active cause 
 by which he was put to death" — an interpretation, which we 
 agree with him in considering absurd, and hence manifestly 
 wrong. But here we think that able man makes a mistake. 
 For the dative is not only used to denote an active cause, but 
 it also gives the cause, or reason of a fact stated : in which 
 last way Peter here uses it. For example, it is good Greek 
 to say — rihvucev uTToTrXyi^icc, he died bj/ apoplexy : here the da- 
 tive assigns the proximate active cause of his death. But it 
 is equally good G-reek to say — x?^/^'^'^'^ 'cTrxi^ijxevoi, " lifted up 
 in consecjuence of (or, because of) riches /" here the dative 
 assigns the reason of the pride mentioned : ua-eevsix <ru(;t.a.ruv 
 uTtrt-^u^ov^^ " they gave way in consequence of the weakness of 
 their bodies." (Bullion's Gr. Gram, k 158.) Here, physical 
 weakness is assigned as the reason of the fact mentioned. 
 (See also Matthiae's Gr. Gram, by Blomfield, k 403, 4.) The 
 foundation, then, on which Horsley builds his most ingenious 
 argument is not quite so firm as some have imagined. 
 
 Besides, to carry out his view, he wrongly translates an- 
 other word. For " the spirits in prison,'''' he has " the spirits 
 'injafekeeping;''^ or custody. 19 v. But (pvXciKt! is rightly ren- 
 dered prison. The reference here is certainly to a place ; 
 now, when the word is elsewhere applied to a place in the 
 ^New Testament, it means not simply a place of confinement 
 or safe keeping ; but a place of confinement for criminals, 
 (real or supposed ;) that is, a place of punishment, a prison. 
 See inproof of this, Matt. 5 : 25 ; 14 : 3, 10 ; 18 : 30 ; 25 : 36 ; 
 Luke 21 : 12 ; 21 : 33 ; 23 : 19, 25 ; Acts 12 : 4, 5 ; Rev. 
 
180 EXPOSITION OF THE 
 
 20 : 7, etc. An interpretation needing such props to uphold 
 it is (with all respect — but the truth must be told) worth- 
 less. 
 
 They who agree in the opinion, that Christ in his human 
 soul went to preach to souls in the spirit-world, differ as to 
 the nature and design of this preaching, and also as to the 
 moral character of the souls preached to. And well they 
 may : for wrong premises can not but lead to various and 
 conflicting conclusions. From the phrase disobedient or re- 
 bellious once, Horsley concludes that they afterwards re- 
 pented, and were therefore in that part of the spirit- world, 
 when Christ preached to them, where the pious go at death! 
 But, surely, this is a strange blunder for such a man to 
 make. Peter makes no such contrast as Horsley supposes. 
 The ApostWs contrast relates to their present state as " spirits 
 in prison,''"' or their doleful condition as prisoners of the divine 
 justice — opposed to their state formerly (in Noah's days) 
 as rebels, (obstinately disobedient to God,) when on earth. 
 They were once rebels on earth — they are noio punished in 
 hell. Let any one carefully consider what Peter says in the 
 20th verse, and this contrast between it and the 19th verse 
 will be evident. Light itself is not clearer. Even granting, 
 then, that Christ in his human soul preached personally to 
 human souls ; yet it is certain that, if he did so, they were 
 the souls of those who were disobedient to God in the time 
 of Noah. The sixth chapter of Genesis will also show what 
 sort of saints they were. Horsley's fancy, then, that Christ 
 preached to pious souls, telling them that he had finished 
 his sacrifice on the cross, and was going to intercede for them 
 at God's right hand, must, like other fancies, based on noth-j| 
 ing — perish. There never was a purer guess — "the baseless 
 fabric of a vision," exegetical. 
 
 Knapp and Steiger, not having so much of the poetic 
 temperament as Horsley, proceed more cautiously in this 
 
PIRST EPISTLE OF PETER.j »181 
 
 matter. Knapp thinks that "the soul of Christ actually 
 went to the place of the damned [prison) in Hades, (the 
 spirit-world,) and there preached to the disembodied spirits." 
 He adds : " The object and use of this preaching we can not 
 see, since those who are in Hades are always represented by 
 Jesus, the Apostles, and Peter himself, as fixed in their des- 
 tiny, and reserved to the day of judgment. Comp. Luke 16." 
 No wonder he could not see the object and use of preaching 
 to souls in the place of the damned, ivhose destiny is unaU 
 terably fixed I Which, of itself, is a sufficient refutation of 
 that wild opinion. Steiger thinks that Christ preached only 
 to the souls that were in the body in Noah's days. But, if 
 our memory is exact in recollection, there was considerable 
 darkness thrown over the whole matter ; at least, we got 
 into the fog, and could not find out precisely what his views 
 were as to the design, or " the object and use," of such 
 preaching. We were, however, much struck with the dif- 
 ference between the modern Grerman and Anglo-Saxon mind, 
 and could not help wishing that Paley, or Locke, or Butler, 
 had given us an exegesis of the passage ; for then we would 
 have had precision in statement, and clearness in exposition. 
 They would not have left us in the dark as to their view, 
 whether true or false. But this is a digression. 
 
 We return from it by repeating the fact that the New 
 Testament represents the souls of men, when out of the body, 
 as fixed in an unalterable state for weal or woe to all eter- 
 nity. G-al. 6 : 7, 8. Here we sow, there we reap ; and the 
 reaping is " according to the deeds done in the body." Why, 
 then, will any contend, like Knapp, that Christ went and 
 preached to the disembodied spirits in the place of the 
 damned ? For ivhat end could he in his human soul have 
 gone thither? To preach, or publish? To preach ivhatl 
 Not their deliverance or restoration at some future indefinite 
 period ; for the Scriptures give no where even a hint of any 
 
f82 EXPOSITION OF THE 
 
 such deliverance and restoration. Did he go thither as a 
 triumphant conqueror to publish his victory to the Devil and 
 his rebel gang, to make an oration to devils and lost souls 
 about his victory on the cross ? Far, very far be it from 
 us to think that of him w^ho wept over lost souls on Mount 
 Olivet. 
 
 But the circumstance of the time of Christ's preaching, 
 seems to have been strangely overlooked by those who con- 
 tend that he himself, in his human soul, preached to the 
 spirits in prison. Never was the time of any preaching, as 
 to the age of the world in which it took place, more definite- 
 ly fixed. The preaching of Christ which Peter speaks of, 
 was "in Noah's days, while the ark was being prepared," in 
 which he and his family were saved. The preaching meant, 
 then, was in the Antediluvian age of the world, for one 
 hundred and twenty years before The Flood. 20 v. with 
 Gen. 6 : 3. But Christ's human soul had no existence 
 until he was born of a woman ; and a non-entity can 
 neither go, nor preach — personally or otherwise. The first 
 interpretation, therefore, is altogether baseless, and wholly 
 incorrect. 
 
 Neither does Acts 2 : 31, at all establish the view of 
 these divines. For there Peter tells us that David, speaking 
 from divine influence, treats " of the resurrection of Christ." 
 This resurrection took place when his soul and body, after 
 0,1 v^Xe^lla brief separation, were again united. His soul was not left 
 in hell, i. e., in Hades or Sheol = the hidden, or invisible 
 world. Now this hidden world has two great apartments, 
 between which there is a great gulf fixed. One is Para- 
 dise ; a most delightful place. Thither go the souls of the 
 pious at death. The other is Gehenna or Tartarus ; whither 
 the souls of rebels go at death. This is a doleful prison- 
 house. The word hell, as now commonly used, denotes the 
 place of punishment for the wicked ; but it is well fitted to 
 
FIRST EPISTLE OF PETER. 183 
 
 convey the idea intended by the Hebrew word, Sheol ; name- 
 ly, the spirit world. For "hell" is derived from " helan," to 
 hide or conceal, and hence happily expresses the idea of the 
 invisible world. Now, when Christ died on the tree, his 
 human soul went to that part of the spirit-world, where all 
 the souls of the righteous go ; and which is hidden as yet to 
 us on earth — Paradise. Luke 24 : 43, with 1 Cor. 12 : 4. 
 But it was not left there ; it stayed there in its naked or 
 disembodied state but a little while ; it was soon united to 
 his body again. Neither did his body, while in the tomb, 
 undergo putrefaction. This is the true meaning of Acts 2 : 
 31. And how this text can give any countenance to the 
 opinion of Horsley or Knapp, we can not see. 
 
 II. "We come now to examine the opinion of those who 
 think that Flesh denotes the human nature of Christ, and 
 Spirit his divine nature. They argue thus. (1.) This is 
 agreeable to Hebrew usage ; and the Apostles, being Jews., 
 wrote Greek with many Hebrew idioms. Their Greek is 
 Hebraistic. Just as a native German, when he speaks 
 or writes English, uses many idioms of his own mother 
 tongue. Hence the phrase all Jiesh means all mankind — not 
 soulless bodies. No Jiesh means 7io tnan. See Gen. 6 : 12, 
 13 ; Mark 13 : 20. (2.) Again, they say that the word flesh, 
 when applied to Christ, means his human nature ; or states 
 the fact, that he was a man like us, having a true body and 
 a rational soul. It does not refer to his body only. They 
 appeal to the usus loquendi in proof of this : e. g. Jno. 1 : 14. 
 " The Word became flesh,''^ i. e., a man. 1 Tim. 3 : 16. 
 " God was manifested inflesh^^ = God was seen (or, appeared) 
 in human nature. Col. 1 : 22. " The body of his Jlesh''^ = the 
 body of his human nature. Comp. 1 Jno. 2 : 3, 4 ; 2 Jno. 7 ; 
 Rom. 1:3; Eph. 2 : 15 ; Heb. 5 : 17 ; 10 : 20 ; 1 Pet. 4 : 1, 
 etc. It is common, then, to use flesh to denote Christ's hu- 
 
184 EXPOSITION OF THE 
 
 man nature ; and no mode of expression could be_^more^na- 
 tural to a Jew, and none more easy to be understood. 
 
 To show that Spirit means his divine nature, they argue 
 thus, (a.) This appears from the laiv of contrast. It is 
 allowed on all sides, that there is a perfect antithesis between 
 the two clauses of this sentence. And indeed, so perfect 
 seems the contrast to be, that each word in each clause 
 appears, to say the least, to convey the opposite idea of the 
 other. Now, ii flesh means his human nature, which is per- 
 fectly agreeable with usage, then Spirit must mean his 
 divine nature — the opposite of his human. It cannot mean, 
 say they, the Holy Spirit ; for then the contrast would be 
 destroyed. Besides, they ask, where is the resurrection of 
 Christ, in the New Testament, attributed to the third person 
 of the Godhead ? (b.) Again, they say, that Spirit is a word 
 suited to express his divine nature ; for " God is a spirit." 
 Jno. 4 : 24. (c.) This exposition, they think to be not only 
 demanded by the law of contrast, and that the word spirit 
 is fitted to express that thought ; but, also, that it is agree- 
 able to usage, being thus employed in parallel passages : 
 as in the following. Rom. 1:4. " The Son of God, as to 
 Spirit of holiness;" i. e., as to his holy Divine nature. 
 Holiness is here used as an adjective with us — which is 
 common. 2 Pet. 2:1; Rom. 8 : 3. (See Hodge.) That this 
 is the right interpretation is clear from the law of contrast. 
 " The Son of God as to Spirit of holiness" is the opposite of, 
 " Born of the seed of David, as ioflesh.'''' 8 v. The sense is — 
 * The son of David, as to his human nature ; the Son of God, 
 as to his Divine nature.' Here, then, is one clear instance 
 of this use of the term Spirit. 
 
 Heb. 9 : 14, is .another. " How much more shall the 
 blood of Christ who by (his) eternal Spirit offered himself — 
 without spot unto God," &:c. The argument of Paul in this 
 context, 13, 14 vs. is : — ' If the sacrifice of animals has 
 
FIRST EPISTLE OF PETER. 185 
 
 any efficacy ; how much more efficacious must the blood of 
 Christ be, who offered himself (his human nature) to God ; 
 and who did this, by the agency of his eternal (or divine) 
 nature ? 
 
 To which we add another, overlooked by many, but 
 equally clear. Mark 2 : 8. (The reader must be reminded, 
 that we have good historical evidence to establish the fact, 
 that Peter gave his sanction, as an Apostle, to Mark's gospel. 
 For this proof we must refer to Lardner.) "And instantly 
 Jesus having known by his Spirit [rSi miuy^xn xutoZ) that 
 they so reasoned in themselves, said to them, (i. e. replied 
 to their thoughts,) Why reason ye these things in your 
 hearts ? " Comp. 6, 7 vs. Jesus instantly knew the thoughts 
 of these men by his spirit. Now, the human soul of Christ 
 has no such attributes. Neither is it a perfection belonging 
 to any created intelligence. None can see directly what 
 passes through the mind, but God himself. 1 Kings 8 : 39 ; 
 Ps. 139 : 2, with Jno. 2 : 24, 25 ; Rev. 2 : 23. But this 
 Christ did by his Spirit, or divine nature. Nothing can be 
 plainer. 
 
 Bloomfield, however, (on Mark 2 : 8,) says, that to ex- 
 plain spirit of the divine nature of Christ, is destitute of 
 proof. Strange then that he himself, (with great inconsis- 
 tency, we admit,) explains it thus ! 1 Pet. 3 : 18. 
 
 Kuinoel, on this place of Mark, and the parallel passages, 
 labors hard to prove, that they who explain spirit, of Christ's 
 divine nature, err. He cites Luke 5: 21. "And the Scribes 
 and Pharisees began to reason, saying " — from which word, 
 saying, he infers that Jesus, by their motions and nods, 
 owing to his superior mental sagacity, soon discovered the 
 probable drift of the private talk they had among themselves. 
 But the error is altogether on the side of the Arian ; and 
 Kuinoel, owing to his doctrinal views, there twists and tor- 
 tures both the words and the context. For in Luke o : 21, 
 13 
 
186 EXPOSITION OF THE 
 
 the word sayings is equivalent to as follows, or thus : it is 
 used, in instances too numerous to refer to, to denote that 
 the sacred writer quotes accurately ; corresponding therefore 
 precisely, to inverted commas in a modern book. Comp. 
 Luke 1 : 67 ; Gen. 44 : 18 ; Lev. 8 : 1 ; 12 : 1 ; 13 : 1, &c. 
 Besides, Luke himself declares that this reasoning was not 
 vocal, nor signified by any outward signs, but mental. He 
 does not simply say that they ' reasoned in themselves,'' which 
 might certainly mean — among themselves ; but thus. " Now 
 Jesus knew their reasonings, and he answered and said to 
 them, (i. e. replied to their thoughts,) Why reason ye in your 
 hearts?'''' 22 v. It was reasoning in the mind, not guess- 
 ing at mental reasoning, which Jesus answered. To say the 
 contrary, is not to interpret, but to contradict Luke. Mat- 
 theiv agrees herein with Mark and Luke. "And Jesus seeing 
 their thoughts, said, "Why thi7ik ye evil in your hearts?" 
 Matt. 9 : 4. All the three Evangelists agree in the fact that 
 it was mental reasoning ; but Mark farther tells us, hotv it 
 was that Jesus instantly detected it, namely, "by his Spirit," 
 or divine nature. 
 
 In the cure of this palsied man, Jesus both claimed and 
 exercised the right to forgive sins. The Jews were aston- 
 ished beyond all measure. They thought (and rightly too) 
 that this was a divine prerogative ; that no mere creature, 
 however wise or exalted, could pretend to do so without 
 blasphemy. Jesus proved that he was truly God : first, by 
 replying to their thoughts, or mental reasoning ; by which 
 he showed omniscience : and secondly, by his own power, 
 healing the diseased sufferer ; by which he showed almighti- 
 ness. — We have no wish to say more, but could hardly have 
 said less. In Mark 2 : 8, then, the word Spirit, beyond all 
 intelligent doubt, denotes Christ's divine nature — and nothing 
 else. 
 
 So too, we understand 1 Cor, 15 : 45. " The last Adam, 
 
FIRST EPISTLE OF PETER. i87 
 
 a life-making Spirit." That " the last Adam" means Christ, 
 none dispute. That that phrase designates him as man is 
 certain. That Christ is spoken of in his representative char- 
 acter, is equally manifest ; for in no other sense could he be 
 justly called " the last Adam," or " the second man." 47 v. 
 That he was not a man only, is clear from the last words, 
 " a life-making Spirit." Spirit, here, denotes his divine 
 nature, and the epithet, life-making, is descriptive of a par- 
 ticular manifestation of his G-odhead, namely. Almighty 
 Power, to be shown in raising the dead bodies of his people 
 — as is abundantly evident from the whole context. (Comp. 
 Jno. 5:21: 6 : 39, 40, 54 ; Phil. 3 : 21.) Certainty, how- 
 ever, is made doubly sure by what Paul says, 47 v. : " The 
 second man, The Lord from heaven." — Usage, then, will 
 certainly sanction the interpretation of the word Spirit, in 
 1 Pet. 3 : 18, which is given by those who say that it means 
 Christ's divine nature. 
 
 III. No well-informed advocate of the third opinion men- 
 tioned, would lay any stress on the article before " Spirit," 
 in 3 : 18. For it is not certain that Peter put the article 
 before that word. It is, on the contrary, quite evident that 
 he did not. Neither is it needful for them who think that 
 Spirit, here, means the Holy Spirit, to resort to such a slip- 
 pery foothold ; and that because Peter, once and again, uses 
 the word Spirit without the article, to denote the Holy Spirit. 
 Thus it is in the original. 1 : 2, 22. Comp. 1 : 12 ; 2 Pet. 
 1 : 21. The fact, then, that the word Spirit has not the 
 article, is no objection to the view of those who think that 
 the Holy Ghost is intended. Such usage is Petrine. It is 
 also Pauline. Rom. 8 : 9, twice ; 1 Cor. 2 : 4, &c. (Gr.) 
 
 Their chief argument is drawn from 1 Pet. 1 : 11, where 
 " the Spirit of Christ" is said to have been in the prophets ; 
 and since Christ is said (19, 20 vs.) to have preached in or 
 by the same spirit who is mentioned, IS v., they conclude 
 
188 EXPOSITION OF THE 
 
 that the Holy Spirit only is meant. (See Doddridge, Mc- 
 Knight, and AYhitby.) Comp. Gen. 6 : 3, with 2 Pet. 2 : 5. 
 
 Either this, or the second interpretation, is the true one. 
 "We agree, however, with those who explain flesh to denote 
 Christ's human nature, and Spirit, his divine nature ; con- 
 sidering the arguments for that interpretation to weigh much 
 heavier than the others. The great objection to the third 
 view is, that by that interpretation, the contrast between the 
 two clauses of the sentence is destroyed. The Divine nature 
 of Christ — not the Holy Spirit — is the opposite of his human 
 nature. "We assent to this interpretation then, first, because 
 the word Spirit is well fitted to express the idea of Grodhead. 
 Jno. 4 : 24. Secondly, because this interpretation is de- 
 manded by the law of contrast. For if flesh means Christ's 
 human nature, as it certainly does, then Spirit must mean 
 his divine nature. Thirdly, because it is agreeable to the 
 usus loquendi in parallel passages ; as has been proved. 
 
 And our Apostle puts the words " flesh" and " Spirit" in 
 the dative, because in both clauses he is giving the reason 
 of a fact stated. ' How is it possible that The "Word, The 
 Lord Grod, could die, or be put to death?' some might say in 
 their hearts. ' Why, eveit Christ, was put to death, owing 
 to the fact that he had the human nature : it Avas in conse- 
 quence of flesh, trx^-Ki. (Comp. 3 : IS, with 15 v.) And that 
 he was made alive, (or rose from the dead, in his complete 
 human nature,) was owing to the fact that he had the divine 
 nature: it was in consequence of Spirit, 7ruvf.<.»ri. Thus 
 lucidly speaks this text for the union of the human and 
 ■divine natures in the person of our Lord Jesus Christ. The 
 sense then is : ' Put to death indeed, because he had the 
 . / human nature ; but made alive, because he had the Divine 
 nature.' 
 
 Precisely parallel in sense is 2 Cor. 13 : 4, of which this 
 is the exact version : " For though he was crucified because 
 
FIRST EPISTLE OF PETER. 189 
 
 of weakness, yet he liveth. because of divine power." The 
 preposition ^y- is equal to because of ; see Winer, '^51. And 
 £J4 ^vvxf^eui 6eov, strictly, ' becausc of power of God, ^ is the same 
 as divine power, in our idiom ; the latter noun. God, qualify- 
 ing the former adjectively. Thas 2 Pet. 2:1," heresies of 
 destruction" is equivalent to " destructive heresies ;" and, 
 14 V. " children of curse," to " cursed children." Rom. 8 : 
 3. " In the likeness of flesh of si?i^^ = ' in the likeness of 
 sinful flesh.'' This form of speech is very common in Scrip- 
 ture. 
 
 19. In which Spirit also he went and preached to the 
 spirits now in prison. The meaning of the word Spirit hav- 
 ing been settled in the preceding verse, the way is now pre- 
 pared for farther exposition. In which {Spirit) — for that this 
 word is to be supplied here all grant — then means, ' In which 
 divine nature,' or ' By which divine nature.' " In which 
 spirit having' gone he preached; (Grr.) = in our idiom, " he 
 went and preached." " He ivent,^^ however, is not a pleonasm, 
 as McKnight and Barnes suppose, but is employed to denote 
 a peculiar manifestation of Christ's presence. Christ's divine 
 nature is everywhere in the same instant of time ; but the 
 form of speech, " he went," is derived from human custom, 
 and must be understood in a manner worthy of Him " who 
 is God over all." Rom. 9 : 5. Or, whose Spirit is Eternal. 
 Heb. 9 : 14. Now, when Jehovah is said to go to a particu- 
 lar place or person, some special manifestation of his presence 
 is meant. Thus, Gen. 11 : 5, 7. ' His coming down' refers 
 ■ to the fact that God was well acquainted with their projects, 
 and ready to discomfit them ; he was there exercising his 
 omniscience, power, and justice, or manifesting those per- 
 fections. There is no pleonasm or redundancy in the expres- 
 sion whatever. Gen. 18 : 21, teaches us that Jehovah never 
 punishes at random — that his knowledge and justice are 
 shown at the same time with his power. (Comp. also, Ex. 
 
190 EXPOSITION OF THE 
 
 fj : 8, with Jno. 1 : 18.) " In which, spirit he went,''^ then, 
 means that he, in his divine nature, manifested himself — to some 
 one. Peter does not here say to whom, but in the next verse 
 (which is very closely connected with this, and should not 
 have been divided from it,) he very clearly hints that it was 
 to Noah. And he manifested himself to Noah by giving him 
 a revelation of the coming flood, the way of deliverance for 
 himself and family, with the doom of an ungodly world. Gen. 
 6. It is to this Peter alludes. Christ thus 7nanifested him- 
 jSelf to him in his divine nature ; showing in the prophecy, 
 omniscience ; in the command to build the ark, goodness ; 
 and, in the flood which swept away the rebellious, justice. 
 ' In which divine nature he manifested himself to Noah.' 
 This is the genuine meaning of the Apostle. (Comp. Gen. 6, 
 with Jno. 1 : 18.) 
 
 And preached, i. e. through " Noah, a preacher of right- 
 eousness." What one does through his legate he does by 
 himself. (See how the Apostle uses preacher in 1 Tim. 2:7;) 
 2 Pet. 2 : 5. And hence Paul says that Christ preached to 
 both Gentiles and Jews. Ep. 2 : 17. But he only preached 
 to Gentiles by his Apostles. Just so he preached by Noah. 
 
 "And preached to the spirits in prison,^'' &c. Here those 
 to whom he preached are described. Spirits, here, means 
 souls of men out of the body, separate spirits ; as in 4 : 6 ; 
 Heb. 12:23; Luke 24 : 37, 39. But it by no means follows 
 from this that they were naked spirits at the time when they 
 were preached to. Just the contrary is evident from the con- 
 trast the Apostle employs. "And preached to the spirits in 
 prison, to them who were rebellious o«ce," i.e., formerly, in 
 Noah's days, when living in bodies. And accordingly, either 
 noiv, or that are, (owV*) must be supplied in thought to make 
 the meaning clearer. This ellipsis is frequent : e. g. 1 Pet. 
 5 : 15. " The co-elect (that is) in Babylon." Rom. 15 : 26. = 
 " The poor saints, they (who are) in Jerusalem." Just so 
 
FIRST EPISTLE OF PETER. 191 
 
 here — " to the spirits (who are) in prison." Prison means a 
 place of punishment : See the texts before referred to. (18 
 V. I.) 
 
 20. And preached to the spirits (that are) in prison, to 
 them ivho vjere rebellious once ; to those ^h.o formerly rebelled 
 against Christ ; who obstinately refused to believe or obey 
 him, when speaking by Noah to them. (See note on 2 : 8.) 
 The Apostle by using the word rebellious (^i7reidr,G-»Ti) clearly 
 shows that Noah gave good and sufficient evidence of his being 
 the legate of The Word. Once =^ formerly ; referring here, 
 beyond all doubt, to j^ast time, as in Jno. 9 : 13 ; Rom. 7:9; 
 11 : 30; and 1 Pet. 3 : 5, — where see the note. The version 
 of the English Bible means the same. ' Timothy D wight, 
 sometime President of Yale College,' could not easily be mis- 
 understood. Every one would take it to mean, ' once, ox for- 
 merly President of that College.' But since {Trore) once is an 
 indefinite particle, as capable of referring to future, (2 Pet. 
 1 : 10 ;) as to past time ; Peter, in order not to leave a hook { 
 whereon to hang a doubt as to his real meaning, adds : He 
 preached to those rebellious once, ivhen the long-suffering of 
 God, &c. ' The time I refer to, is that remarkable period 
 when Grod showed his patience to the Antediluvians — when 
 Noah lived — while the Ark was being prepared, in which he 
 and his family passed safely through the flood.' How could 
 the time of Christ's preaching be more clearly determined ? It 
 was in the Antediluvian age : " in Noah's days," not in the 
 time of the Apostles. This of itself, is a wind which scatters 
 and annihilates the first opinion, before mentioned. We are 
 right glad that the Apostle has, in this verse, heaped up ex- 
 pression upon expression to fix the time of the preaching 
 spoken of by him. We do not consider such expressions at 
 all pleonastic ; rather, they are mirrors to make his thoughts 
 perspicuous — we had liked to have said — visible ; so clear 
 they are. 
 
192 EXPOSITION OF THE 
 
 When the long suffering of God waited out [ctTre^eS'ejciro) 
 i. e. held out the full time of the reprieve granted, one hun- 
 dred and twenty years. " Waiting very patiently" is the idea. 
 (See uTTo in composition, as used in Rom. 8 : 19 ; Phil. 1 : 20.) 
 Thus Bloorafield, and others, correctly, God is very patient 
 even to the most obstinate sinners. Rom. 9 : 22. The En- 
 glish Bible has — " when once^'' i. e. once for all. But «3-c«|, 
 is probably spurious.' (See Bloom field, in loc.) We have, 
 therefore, not translated it. Though the Apostle may, per- 
 haps, (if it be indeed genuine,) have intended by it to express 
 the fact that the preaching of Christ, in his divine nature, 
 through his heralds was made once for all to the heathen 
 world before " The Word became flesh ;" and that was in 
 Noah's days. Comp. Acts 14 : 16. If so — the thought is a 
 weighty one. 
 
 Entering into ivhich (ark,) &c; £<5 = into ; and hence we 
 have supplied entering. Gen. 7 : 1, 7. Souls, here, mean 
 persons, as in 2 Pet. 2 : 14. This is also an Englishism : e. g. 
 * Every soul on board perished' — when speaking of a ship- 
 wreck. "^ feiv souls :" the Apostle (in this digression con- 
 tained in 19, 20, 21 vs.,) mentions the small number saved 
 from the Flood in order to encourage them " to hold fast their 
 good way of living ;" at the same time, by it, he warns them 
 not to follow the great multitude in doing evil. Comp. 2 Pet. 
 2 : 5, with 9 v. 
 
 "^ Eight souls ivere broiight safely through the waters :" 
 that is, passed safely through the flood. Water here is the 
 same as Waters ; it being a collective noun, like stripe = 
 stripes, in 2 : 24. The verb, in the passive voice, means to 
 be thoroughly saved, or delivered from any danger. Acts 27 : 
 43, 44. " But the centurion determining to keep Paul safe 
 and sound (hxrairoii = to save him thoroughly) restrained 
 them," &c. "And so it was, that they all were brought 
 safely through to the land :" strictly " on the land :" that is, 
 
FIRST EPISTLE OF PETER. 193 
 
 ' all were brought safely tlirougli the waters, and stood on 
 shore.' So also Acts 28 : 1, 4. It denotes not deliverance 
 simply, but complete deliverance. (Comp. LXX. ; Num. 10 : 
 9 ; Deut. 20 : 4 ; Job 29 : 12 ; Dan. 11 : 41.) See also Matt. 
 14 : 36 ; Luke 7:3; Acts 23 : 24. " And as many as touched 
 (the hem of his garment) ivere brought safely through: i. e., 
 were thoroughly healed. '•' Begging him to bring safely 
 through his bondman ;" i. e., to make him safe and sound, 
 or cure him completely. " To bring Paul safe and sound 
 (or, to bring him safely through) to Felix, the governor." It 
 was a complete deliverance which God granted to these eight 
 souls; and wonderful as true — '■'■ Jehovah' shut up (the ark) 
 aroundhimP Gren. 7 : 16. Here is the secret of their being 
 brought safely through the waters. (See how the Hebrew 
 preposition is used. 1 Sam. 1:6; Ps. 139 : 11 ; Job 1 : 10.) 
 The English Bible has, " were saved by water ;" but this 
 very imperfectly represents the meaning of the original. 
 
 The verb (we have quoted or referred to all the places 
 where it is found in the New Testament,) is here in the pas- 
 sive voice, and means, " were safely brought through," o-r 
 completely delivered. Neither was this complete deliver- 
 ance effected " by water,'''' or, by means of water, as the 
 translators evidently supposed, judging from their version. 
 On the contrary, Peter says that the instrumental cause, or 
 means of their complete deliverance from the overwhelming 
 flood, was entering into the ark. Gen. 7 : 7. (And the efficient 
 cause of it was God's kind and almighty protection. Gen. 
 7 : 16.) The preposition <^/« is here used in its radical sig- 
 nification, thro7igh ;* to denote, not the means of deliver- 
 ance, but the element or medium througJi ivhich the ark 
 dashed along — plunged safely through. ' Going into that 
 ark, they were brought safely through the wild and awful 
 
 * Comp. Rom. 15 : 28. "Through you"= through your city. '2 Cor. 1 : 16; 
 Mark 11: 16. 
 
1.94 EXPOSITION OF THE 
 
 waste of waters.' Tliis we consider more likely to be the 
 true meaning of the Apostle than to make him say, that the 
 water, Avhich upheld the ark, was the means of deliverance- 
 (See Barnes and McKnight.) That is forced and far-fetched. 
 Much more natural is it to explain, with Doddridge ; ' were 
 carried safely through the water, in which the rest of man- 
 kind perished ? Bloomfield explains thus : " Into which a 
 few persons embarked, and were saved through the water;'*'' 
 which last expression, he says, is to be understood like 
 through the fire at 1 Cor. 3: 1-5. When Paul says, "But 
 he him&elf shall be saved, yet so as through fire, ''"' i. e., like 
 one going through the flames ; his design is to show that the 
 teachers there spoken of shall hardly, or with difficulty be 
 saved. And this he illustrates by a comparison. Peter, 
 however, is not making any comparison here, but stating a 
 fact. ' The ark, into which they entered, brought them 
 safely through the waters.' This was the means of their 
 complete deliverance. Besides, these eight souls were not 
 saved with difficulty, but with the greatest ease ; since noth- 
 ing is too hard for Jehovah who shut up the ark around 
 them. Gen. 7 : 16. This interpretation of Bloomfield, then, 
 is untenable. 
 
 It may be well now to sum up, in a paraphrase, the 
 sense of this whole paragraph, 18-20 vs. ' Even if ye should 
 suffer for righteousness' sake — blessed ! (14 v.) For even 
 Christ, God-Man, died, once for all for our sins ; the one 
 perfectly righteous, in the room of us the unrighteous, to 
 bring us near into God's gracious presence : put to death 
 indeed, because he had the human nature ; but made alive, 
 because he had the divine nature. [In which divine nature 
 he manifested himself to Noah, and by him, as his legate, 
 preached to the spirits now in a place of punishment ; to 
 them, I mean, who were rebellious formerly, when the 
 patience of God was signally shown, namely, in Noah's 
 
FIRST EPISTLE OF PETER. I95 
 
 time ; while the ark was being prepared ; going into which 
 ark a few persons (only eight) passed safely through the wild 
 and awful waters.] ' This we believe to be the true meaning 
 of the Apostle ; and we cannot but flatter ourselves that we 
 have done somewhat to drive away the fog which so many 
 have thrown around this place : and to give the unlearned 
 reader a clear and consistent, if not exact, interpretation of 
 the passage. But of this, let others judge. 
 
 DOCTRINES. 
 
 1. Legal substitution is essential to the very idea of the 
 atonement. To deny this, is to contradict the Apostle, who 
 expressly declares that Christ died for our sins, the righteous 
 one instead of the unrighteous. IS v. 
 
 2. The intention of Christ in thus dying for us, was to 
 give us freedom in approaching to Grod in ail acts of worship ; 
 and thus to lead us also to look for his final acceptance of 
 our persons and services. 18 v., with Rom. 5 : 1, 2 ; Eph. 
 2 : 17, 18. 
 
 3. The sacrifice of Christ was but once offered ; the 
 Romish mass then can not be that sacrifice, for the ,mass 
 is daily repeated. This repetition, of itself, shows that it 
 avails nothing to take away sins. Heb. 10 : 1-10. The 
 Mass, in fact, is a denial of the true and only sacrifice, and 
 is as idolatrous as any heathen offering. 18 v. 
 
 4. The human and divine natures are united in the per- 
 son of Jesus Christ. He was capable of dying, because he 
 was man ; he was able to rise again in his complete human 
 nature, because he was God. The infinite ivorth of his 
 suffering in our stead, is owing to the union of these two 
 natures in his one person. 18 v., with 1 Jno. 1:7; Heb. 
 9 : 14 ; Rom. 8 : 32. 
 
 5. The Jehovah who was seen by the patriarchs, and 
 who gave them revelations of his mind and will, was The 
 
196 EXPOSITION OF THE 
 
 Son, or The Word of God. As such, He commissioned Noah 
 to be " a preacher of righteousness ;" to proclaim duty, and 
 warn them, if persisting in rebellion, of their coming doom. 
 19 v., with 2 Pet. 2:5; Jno. 1 : 18, with 1, 14 vs. ; G-en. vi. ; 
 Ex. iii. 
 
 6. The spirits of those who rebelled against Jehovah, the 
 Son, when he preached to them by Noah, are in a doleful 
 place of punishment — the prison-house of despair, — Tartarus. 
 2 Pet. 2 : 4, 5. Their sufferings are penal ; not for their 
 restoration to a better state. 19 v. 2 Pet. 2 : 9. 
 
 7. Obstinate unbelief of and disobedience to the divine 
 teachings and warnings, is the proximate cause of damna- 
 tion. 20 V. Rom. 6 : 23. 
 
 8. Clod, the Son, -is veri/ patient ; but also veri/ Just. 
 Hence, though his patience may awhile keep back the bolt 
 of his justice, yet when it does come, it is sure and most 
 dreadful in its aim — hitting the right persons, the rebellious ; 
 and consigning them to that prison, of which He only has 
 the keys, and from which there is ?io outlet. 19, 20 vs. 
 2 Pet. 2:9; Rev. 1 : 18 ; Prov. 29 : 1. 
 
 9. The number of the obstinately unbelieving, is no hin- 
 drance to G-od in the way of exercising his justice : neither 
 will the small number of the pious ever be overlooked by 
 him, in his tender mercy. 20 v. Prov. 11 : 21 ; 2 Pet. 2 : 9. 
 
 REMARKS. 
 
 1. Herein is Love, not that we loved God, but that He 
 loved us, and sent His own Son to die in our place ! The 
 manifestation of such love to us, may well make us patient, 
 when suffering, even dying, for righteousness' sake. 18 v., 
 with 14 V. 
 
 2. If the spirits of those, who, when in the body on earth, 
 gave no heed to Christ's warnings by Noah, are now in a 
 place of punishment, and expecting greater torment ; what 
 
FIRST EPISTLE OF PETER. 197 
 
 will be the last state of those who reject ihe full light of his 
 gospel ? 19 V. Matt. 10 : 15. Let none, then, be deceived 
 with vain dreams of universal salvation, or restoration ; for 
 that is, pre-eminently, a made-up doctrine of man ; taught 
 by false teachers for selfish ends. Eph. 5 : 6 ; 2 Pet. 2 : 1-9. 
 3, Much has been said about Public Opinion in this age 
 of the world. But, as a rule of faith, or life, it is very slip- 
 pery, and worthless. And what was it worth in Noah's days ? 
 He believed and obeyed Jehovah ; but they joined hand in 
 hand in doing that which was right in their own eyes. 
 He was right, and they were wrong ; and so it is now with 
 respect both to those who believe or reject God's written 
 word. 19, 20 vs. 
 
 Corresponding to which fact, Baptism also now saves us 
 (not the putting off of the filth of the flesh, but the asking of 
 a good conscience after God ;) by the resurrection of Jesus 
 Christ: who has gone into heaven, and is on the right hand 
 of God ; angels, and authorities, and powers being submis- 
 sive to him, (or, arranged under him.) 21, 22 vs. 
 
 21. Here the design of the Apostle is to show the likeness 
 which subsists between the deliverance granted to Noah, and 
 the salvation of a believer in Christ. It consists in this. 
 Jehovah-Christ delivered Noah and his family by their 
 going into the ark; he saves believers now by their going 
 into the Church — " baptism." But the entering into the 
 Church of which Peter speaks is not a bare outward admis- 
 sion by the external rite, but that, with something much more 
 important. ' The ark was the means of Noah's deliverance : 
 baptism, of ours ;' this is the thought : thus they correspond. 
 
 Corresponding^ to ivhich (facts,) &c. : Z uvrirvTrov, which 
 we might have rendered (as Doddridge does) ' the antitype to 
 which ;' but such a version would convoy a wrong idea to 
 most minds. For the Apostle does not mean that the deliv- 
 erance in the ark was « ii/pe (in theological language) of 
 
198 EXPOSITION OF THE 
 
 Baptism ; but simply that there was a likeness between them. 
 And the likeness consists in this, that both were a means of 
 salvation. He makes a comparison : he does not declare the 
 ark to be a shadow, or dim prophetic intimation, of baptism. 
 It is like it — not a type of it. The word uvrlrvTrov is an ad- 
 jective ; (not a noun, as it is in Heb. 9 : 24, where it is synon- 
 ymous with copies, models or patterns. 23 v.) And this 
 word is compounded of tuttov, type, i. e. print, stamp, impres- 
 sion. Jno. 20 : 25. " The print of the nails." Hence, figure, 
 form. Acts 7 : 43, and model or pattern. Acts 7 : 44. The 
 preposition «vt/, which strictly means over against, in this 
 compound word indicates likeness ; so that the word is the 
 same as corresponding to, like — for ' formed after a type', or 
 model, (as it is literally to be rendered,) can mean nothing but 
 like, or corresponding to. So Hesychius explains the word ; 
 and thus it is used in, what is called, the Apostolic Constitu- 
 tions, cited by Robinson : ru. uyriTWoe, /^vcrrTi^ta, roZ o-^/^^ro? x.a) 
 Miy.y^roi Tov x,?tGTov, " the correspo?idi ng mysteYies of the body 
 and blood of Christ." We said above, that Hvrt in this word 
 denotes likeness. So, too, we understand the same preposi- 
 tion. Jno. 1 : 16 — " even grace (over against) like grace," 
 i. e. gracious dispositions in us corresponding to those in him. 
 One thing may be set over against another for the sake of 
 compariso7i, as well as for other purposes ; and hence this sig- 
 nification of the preposition is perfectly natural, e. g. liMny.^ivu. 
 I compare, e.g. I judge of two things by putting one over 
 against the other. (Valpy's Grr. Gram, by Anthon.) 
 
 Like which — like what? The saving of Noah and his 
 family in the ark. Baptism is like that, since it saves us. 
 It does not at all correspond to the waters of the Flood ; for 
 they were deadly. Yet McKnight and Barnes will have it 
 that the Apostle alludes to water ; but he certainly refers 
 to the deliverance in the ark : otherwise the likeness of which 
 he speaks vanishes altogether. This was seen by Doddridge 
 
FIRST EPISTLE OF PETER. iQcj 
 
 and Whitby : and must be so, for the water which drowned 
 an ungodly world is, surely, very unlike that baptism which 
 saves believers. 
 
 Corresponding to which fact, Baptism also now saves us, 
 &c. Saves, i. e. as before explained, saves as a means or in- 
 strument. Thus the verb is used. 1 Tim. 4 : 16 ; James 1 : 
 21 ; 5 : 15, 20 ; Luke 7 : 50. Baptism : the Greek word is 
 ^uTrTKT-ficc, Baptisma, referring to the rite ; not to the act, or 
 performing of the rite ; which last is more properly expressed 
 by (ixTTTic-f^o^, Baptismos. See Mark 7:4, 8 ; Heb. 9:10; 
 6 : 2. Baptismos is rendered ivashing, except in Heb. 6 : 2. 
 Baptisma, (strictly, ivhat is luaslied or dipped) the word here 
 used by Peter, refers to the rite of Christian Baptism, properly 
 so called ; not at all to the act of being baptized. So it is 
 ahvays used. Rom. 6: 4; Eph. 4:5; Col. 2 : 12 ; and 
 here : the only places in the IN'ew Testament where it refers 
 to Christian Baptism. And every one of these passages, like 
 the present one, relates to the rite in connection ivith the 
 cleansing of the inner man. The Apostle, then, refers to the 
 rite of Christian baptism — not to the mode of baptism ; and 
 he evidently speaks of it as the rite by which one is brought 
 into the Churchof Christ ; hj which one goes into that Church 
 as Noah entered into the ark. (Comp. Mark 16 : 16 ; Matt. 
 28 : 19. " Make disciples of all nations, baptizing them," 
 &c. Rom. 10 : 9, 10.) " Baptism," therefore, is the same 
 as Confession of Christ, and the sense is : 'As going into 
 the ark was the means of Noah's deliverance, so confessing 
 Christ is the means of our salvation.' 
 
 But — to make his true meaning obvious, leaving no foot- 
 hold for a pharasaic religion to stand on, — he instantly flings 
 in a parenthetical, or explanatory clause. Not the putting 
 off the filth, &c. ' The Baptism I speak of is not the mere 
 rite alone, but that rite as connected with a. proper disposition 
 on the part of those who receive it.' This is the general 
 
SOO ' EXPOSITION OF THE 
 
 truth which lies beneath the particular expressions in the 
 clause. 
 
 The asking (or inquiry) of a good conscience after God 
 (or towards God) ETre^aTvu^d. — the thing asked, a question, 
 inquiry or asking. (Here only, though the verb often occurs.) 
 The phrase, a good conscience, has been before explained. 
 See on 3 : 16. It means an upright or approving conscience, 
 one in search of the right, and determined to follow it. The 
 asking towards or after God (eli esov) is the same as ' seeking 
 after Grod,' tS^Slbs^. 5&^. t2)"n Isa. 8 : 19. Comp. 2 Sam. 
 11 : 7. Turning to God, seeking him is meant. And 
 the seeking of God 7;ro6'eef//wo" /rom a good conscience (for 
 this is the force of the genitive — it is a seeking which comes 
 out of such a conscience ;) means that it is unfeigned, arising 
 from the depths of a heart bent on finding out and doing the 
 will of God. So the sense is ' Not the rite in itself consid- 
 ered, but that seeking of God which springs from an upright 
 conscience.' The Apostle thus shows that the regeneration of 
 the soul is meant, the washing of the mind by the Holy Spirit, 
 in connexion with the body washed, or the outward rite — 
 the baptism of water and the Holy Ghost ; for this unfeigned 
 seeking after God is the effect of regeneration. Comp. Rom. 
 10 : 11, 13, with 9, 10 vs. ; Tit. 3 : 5. The full sense then 
 is : ' The Baptism which, like the ark, now saves us, is not 
 the cleansing of the body only, but the cleansing of the soul ; 
 leading one to seek God with the utmost sincerity.' 
 
 Others explain Ivi^cot-au^oi, to mean, by implication, ques- 
 tion and answer ; a process of examination = confession or 
 profession. ' An upright profession, or one that has reference 
 to God.' So Doddridge, Robinson, Whitby, and others. 
 That, however, is rather rolled up in the word Baptism. 
 ' Baptism, (or entering into the Church, confessing Christ,) 
 saves ; but then it must be the baptism of a true worshipper 
 of God ; or one truly renewed.' 
 
FIRST EPISTLE OF PETER. 201 
 
 This baptism saves by the resurrection of Jesus Christ, 
 For " Christ ever liveth to make intercession for those who 
 come unto God by himP Hob, 7 : 25, and " hence is able to 
 save them to the uttermost^ It is in consequence of this in- 
 tercession of our Lord that the true believer who confesses 
 his name, or is baptized, receives constantly " a supply of 
 the Spirit of Christ Jesus." Comp. Rom. 5 : 9, 10. Thus bap- 
 tism saves us. " We are saved by his life^'' as our Priest in 
 the upper temple. And thus in the Church on earth, Grod's 
 unfeigned worshippers are " made meet to share in the lot of 
 the holy in light." Col. 1 : 12, 13. 
 
 In the clause, " by the resurrection of Jesus Christ," 
 Peter also signifies that he is coming back from his digression^ 
 contained in 19, 20, 21 vs. ; Comp. the latter part of the 
 eighteenth verse. Accordingly, in 22 v. he presents the third 
 great motive to encourage them, if needful, to die for right- 
 eousness' sake. 14 v. 
 
 22. And this motive is drawn from the fact that Christ 
 
 is associated with God in the government of the universe ; 
 
 and therefore is well able to reward such blessed martyrs. 
 
 (Comp. Rev. 2 : 10.) 
 
 Who lias gone into heaven, &c. Christ entered heaven, 
 
 after his resurrection, as a triumphant conqueror ; also as a 
 
 public person ; as our forerunner to prepare for the reception 
 
 of his people, in whose law place he had died to bring them 
 
 near to Clod, 18 v. ; Heb. 6 : 19, 20 ; and as our Advocate 
 
 with the Father. 1 Jno. 2 : 1. And it is in consequence 
 
 of this legal oneness that Paul describes his people as dying, 
 
 rising, and sitting with him in the heavenly places. Eph. 11. 
 
 The body is considered to be where the Head is. 
 
 And is on the right Jiandof God; &c. Strictly, in God's 
 
 right hand," i. e. right in the midst of the most glorious 
 
 manifestations of the Almighty's perfections ; near Him — at 
 
 His side. And hence to be, or sit, at God's right hand is to 
 14 
 
202 EXPOSITION OF THE 
 
 be associated with the Almighty in the government of the 
 universe ; to share in the throne with him, " whose kingdom 
 ruleth over all." It is the place of the greatest possible 
 honor. 1 Kings 2 : 19 ; also of the greatest possible enjoy- 
 ment. Ps, 16 : 11 ; and of the highest kingly dignity, rule 
 and power. Ps, 110 : 1. This last thought is more particu- 
 larly intended, when Christ is said to be, or sit, at God's right 
 hand ; though not to the exclusion of the others. This is 
 clear from what Christ himself says. Luke 20 : 41-44. Also, 
 from what Peter says. Acts 2 : 33-36, where the Apostle 
 explains sitting at God's right hand, or his being exalted 
 there, to mean that God had appointed him Lord, governor 
 or ruler. Comp. Rom. 8 : 34 ; Heb. 1 : 3, 8, 13. " But to 
 the Son, he saith, Thi/ Throne, O God, is forever and ever," 
 &c. Surely, a mere man would be very incompetent to be 
 Secretary of State (pardon the expression) to the Almighty in 
 governing this vast universe ! But Jesus is God-man in one 
 person : The Pather himself so addresses him. Heb. 1 : 8, 
 with Ps. 45 : 6. 
 
 Angels and authorities and powers being arraiiged under 
 him, or submissive, obedient to him. ' The highest and holi- 
 est creatures, however exalted in station, are under him, as 
 " The Prince of Jehovah's hosts," " the Head of all princi- 
 pality and power." ' Josh. 5 : 14 ; Col, 2 : 10. Peter refers 
 here especially to the holy angels, because it is connected 
 with the preceding words, " who has gone into heaven ; an- 
 gels," &c. These blessed spirits most cheerfully acknowl- 
 edge and obey Him as their Leader and I^ord ; willingly are 
 these authorities subject to his authority. Or, if the last 
 clause is connected with " and is in God's right hand," then 
 angels, good and bad, with all authorities whatsoever in every 
 part of the universe, here and elsewhere, are denoted. (Comp. 
 Eora. 8 : 38 ; Col. 1 : 16.) Either way, this clause shows 
 that the interpretation given of the words, "he is on God's 
 
FIRST EPISTLE OF PETER. 203 
 
 right Land," is correct. And both convey in substance the 
 same thought, For (according to the former way of con- 
 necting the clauses) the Apostle employs fhe figure synec- 
 doche, putting the most excellent of creatures for them all. 
 So that the sense is : ' All the authorities in the universe are 
 made subject to Him who is in God's right hand.' (Comp. 
 Eph. 1 : 21 ; Rev. 19 : 16 ; Heb. 1:2; Acts 10 : 36. Here 
 Peter says, that Christ is " Lord of all. ''^ , Rom. 14 : 9 ; Phil. 
 2 : 9-11.) And the Apostle, as we said, mentions this fact, 
 to encourage them to die for Christ, if necessary ; thus assur- 
 ing them that he was well able to give them the crown of life. 
 The inference is so obvious that he does not state it, but that 
 such is his design in mentioning Christ's exaltation, is evi- 
 dent from the preceding context ; 14 v. with 17, 18 vs. These 
 verses must be read in connection with the twenty-second 
 verse, (leaving out for a moment, 19-21 vs.) in order to make 
 his main aim evident. The nineteenth, twentieth, and 
 twenty-first verses, a modern ivriter, in this cold part of the 
 world, would have put in a note at the bottom of the page. 
 But eastern ivriters when they make a digression, or illus- 
 trate a collateral topic, fling it right in the midst of the main 
 subject — without troubling themselves ohoui foot-notes ; at 
 least, Paul and Peter do. 
 
 DOCTRINES. 
 
 1. The Baptism, which (like the ark) now saves instru-- 
 mentally believers, is not the mere outward rite ; it is not sim- 
 ple admission into the visible Church, but regeneration, or the 
 cleansing of the inner man, shown by constant and upright 
 desires to find out and do God's will ; it is the outward and 
 inward baptism combined. This is the means of Salvation 
 to us, as the Ark was to Noah. And this begun-salvation is 
 carried on by the Spirit, whom the risen Saviour sends into 
 the heart for that purpose. 21 v. 
 
204 EXPOSITION OF THE 
 
 2, Grace is not imparted by the mere reception of the 
 sacraments. 21 v. 
 
 3. Christ, God-Man, has gone into heaven, and is associ- 
 ated with God in the government of the universe, for the spe- 
 cial benefit of his people ; and hence he is ready and willing 
 to reward all who suffer for righteousness sake. 22, with 
 14 V. 
 
 REMARKS. 
 
 1. Let US see to it, that we do not rest on a mere out- 
 ward confession of Christ, without a new heart and a right 
 spirit. For they who cling to such a spider's web must perish. 
 21 V. ; Matt. 7 : 23 ; Tit. 1:16. 
 
 2. "What a Redeemer is our Beloved ! God manifested in 
 Flesh takes our place in law, and dies for us ; he rises for 
 our complete deliverance, takes possession of heaven in our 
 name: he sits down on the right hand of God, governing the 
 universe for our present and eternal well-being — and all to 
 the glory of the Father. 18-22 vs. with Phil. 2 : 9-11. 
 
 CHAPTER IV. 
 
 SYNOPSIS OF CONTENTS. 
 
 I. An exhortation to a bold perseverance in duty, even 
 unto death, if needful ; the motives being drawn of Christ ; 
 from the blessedness of martyrs in the separate state ; from 
 the death, and from the long time already spent in serving 
 divers lusts. 1-3 v. 
 
 II. A caution and warning, thrown in to remind them 
 that the sneers of their formerly ungodly companions should 
 
FIRST EPISTLE OF PETER. 205 
 
 Spur them on, and not retard tliem, in their Christian course ; 
 since the judgment of such scoffers shall be fearful. 4, 5 v&. 
 
 III. The Apostle then comes back to the main subject, — 
 and hints that the gospel was preached to them who lately 
 died for Christ at Rome, to let them know that immortal life 
 awaited their souls, although death seized their bodies. This 
 Hope sustained them, and should sustain you; being the 
 hidden motive employed to cheer the hearts of the tremb- 
 ling disciples addressed. 6 v. 
 
 IV. Various special duties stated and enforced : namely, 
 a serious and prayerful spirit, fervent brotherly love, and hos- 
 pitality ; together with the duties of the teacher and deacon. 
 7-11 vs. 
 
 V. Farther encouragements to those who were reviled for 
 the sake of Christ, or who might be called te die as martyrs ; 
 especially designed to do away with the thought of the strange- 
 ness or severity of Persecution. 12-14 v. 
 
 VI. A Caution and warning, showing to whom these en- 
 couragements rightly belong, and to whom they do not. 15, 
 16 vs. 
 
 VII. Other motives, to suffer cheerfully as Christians, 
 drawn from the fact that such sufferings are not accidental, 
 and that the last statg of ungodly persecutors will be, beyond 
 expression, dreadful. 
 
 VIII. Conclusion of the argument, containing a brief 
 summary of their duty in the dreaded crisis. 19 v. 
 
 Christ, then, having suffered over us in consequence of 
 flesh, arm yourselves also with the same mind, (for he that 
 hath suffered in the flesh hath ceased from sin,) that ye no 
 longer live the remaining time in the flesh according to the 
 lusts of men, but according to the will of God. For the bye- 
 gone time of life is enough for us to have wrought out the 
 will of the heathen, when we walked in excesses, lusts ; 
 wine-tipplings, revellings, banquetings, and lawless idolatries. 
 1-3 vs. 
 
206 EXPOSITION OF THE 
 
 1. The Apostle now continues the arguments why they 
 should die, if G-od should so will it, for righteousness' sake. 
 These had been interrupted for a moment, by his digression 
 relative to Christ's preaching by Noah ; though thatdigression 
 is well fitted to excite to perseverance, and warn against ob- 
 stinate unbelief; and for these ends it was employed by Peter. 
 
 Christ, then, having suffered over us in consequence of 
 flesh, &c. Here the same form of speech is used as in 3 : 
 18, and the particle then (owv) is resumptive ; directing us back 
 to that place. So that the Apostle himself considers, 19-21 
 vs, a digression. 
 
 Arm yourselves ivith the same mind ; i. e., with the same 
 purpose or' determination. So hutu. is used. Heb. 4: 15. 
 ^^Intents of the heart," its purposes or resolutions. The word 
 strictly means ' what is in the mind'; hence, idea or notion, 
 and mind, that is, either purpose or disposition ; but since in 
 Heb. 4 : 15, (the only other place where it is found in the 
 New Testament,) it means purpose, we take it in that sense 
 here. " The same mind :" i. e., a purpose to die, if needful • 
 meek, yet bold ; cheerful, and unshaken as his was. Arrri 
 yourselves with, &c. ; i. e., as good soldiers of Jesus Christ 
 put on the same armor with which he equipped himself in 
 his conflict with the powers of darkness. Luke 22 : 53. 
 ' Since Christ died in your stead, most willingly and patient- 
 ly : do you as willingly and patiently die for his sake.' 
 This is the first motive here used ; drawn from Christ's 
 love shown to them ; or rather it is an exposition of the one 
 before implied. 3 : 18. The disciple should not think it 
 strange to be conformed to His Master in suffering, and he 
 should arm himself to die with the same bold and patient 
 courage. 
 
 Another motive to the same end is contained in the 
 parenthetical clause, ^^ for he that hath suffered in the flesh 
 hath ceased from sin!''' What the motive is, depends on the 
 
FIRST EPISTLE OF PETER. 207 
 
 true sense of the clause — which has been variously ex- 
 plained. The words are all easy to be understood, yet the 
 learned, for some cause or other, have thrown a thick fog 
 around them : this fog must first be driven away. Bloom- 
 field, for example, makes it to mean that affliction usually, 
 by its healthy discipline, strengthens our virtuous inclina- 
 tions ? As if the suffering meant did not relate to dying as 
 a martyr for Jesus ! The whole context, preceding and sub- 
 sequent, blazes with this thought — and yet he gives the 
 above shallow guess at the meaning. 
 
 Whitby, Doddridge, Scott, Barnes, and others, explain it 
 to mean, ' He that hath mortified his sinful inclinations 
 hath ceased habitually from sinning :' but we deny that the 
 phrase, " he that hath suffered in the flesh," means any 
 such thing. Neither have they proved it, but taken it for 
 granted. Flesh, certainly, often means the depraved dispo- 
 sition in man. Gal. 5 : 19-21. But it can not be shown 
 that Peter thus uses the word. Such usage is Pauline, but 
 not Petrine. (1 Pet. 2 : 12, is no exception ; for there " the 
 fleshly lusts" mean bodily appetites. Comp. 2 Pet. 2 : 10, 
 where the sin of sodomy is denoted ; and 18 v. '' lusts of the 
 flesh" = " fleshly lusts." 1 Pet. 2 : 12.) The common inter- 
 pretation of this clause, then, does violence to usage — Peter'' s 
 usage. It is, besides, very forced and far-fetched, not to 
 say, absurd. For how, if Jlesh in this clause means our cor- 
 rupt nature, can the idea of mortifying our corrupt incli- 
 nations be got out of it ? On that supposition it would 
 rather seem to run thus. ' He that hath suffered, or died, 
 in his corrupt nature, hath ceased from sin,'' i. e., he that is 
 done sinning, is done' sinning ! which, of course, none will 
 dispute. 
 
 McKnight, here, does far better. He explains thus : 
 ' He who hath resolved to die for Christ is freed from the 
 solicitations to sin.' The Apostle, he says,j having] com- 
 
208 EXPOSITION OF THE 
 
 manded them to prepare themselves for dying as martyrs j 
 in this parenthetical clause speaks of this determination as 
 if it had already been put into execution. This is an in- 
 genious effort, but still he misses the mark. It is a good 
 guess at the Apostle's meaning, but still it is only a guess. 
 For Peter says — " hath ceased from sin ;" which certainly 
 means much more than to be steeled against temptations to 
 Apostacy by a holy resolution. And, although verbs often 
 denote, not so much the action, as the desire and endeavor 
 to perform such action ; yet it has yet to be proved that a 
 participle ivith the article (as it is in the original here) is so 
 employed. 
 
 What then is the meaning of the clause ? Simply this : 
 'He who hath undergone a shameful and painful bodily 
 death (for righteousness' sake, 3 : 14,) is made perfect in 
 holiness.' In other words, ' He that has suffered, meekly 
 and patiently as Christ did, sins no more : he is with " the 
 spirits of the just made perfect." ' (Heb. 12 : 23.) Men may, 
 indeed, be of such an obstinate make of mind as even to die, 
 rather than give up their own darling and often advocated 
 opinions. 1 Cor. 13 : 3. And yet all the while be destitute 
 of true love to God or man ; yet no one armed with the mind 
 of Christ can be persecuted unto death without an intro- 
 duction into that place where no unholy soul enters. And 
 of such a true martyr of Christ, Peter speaks in this place. 
 The sense then is : ' Prepare yourselves to suffer a painful 
 death meekly and boldly for well doing, as Christ did ; for 
 the reward of such is great — they sin no more, as we do 
 who live in the body on earth.' This is the genuine mean- 
 ing of the Apostle, and so obvious is it, that it seems strange 
 that it should have been overlooked by so many sensible 
 men. To suffer in the flesh, or body, is a phrase well fitted 
 to express the idea of dying hy bodily torture, or suffering a 
 painful death : it is agreeable to Petrine usage, too. 3 : 14. 
 
FIRST EPISTLE OF PETER. 209 
 
 " But even if ye should suffer for righteousness' sake ;" i. e., 
 . even if ye should die loitli pain and shame (as your brethren 
 in Nero's persecution lately did.) See Introduction h 9. Com- 
 pare 3 : 17, 18 ; 4 : 15, 19 ; 2 : 21, 23. &ee also Luke 22 : 
 15; 24: 46; Acts 1: 3; 3: 18; Heb. 9: 26; 13: 12. Luke, 
 Paul, and Peter, then, all use the verb to suffer, to mean to 
 die with pain a shameful mode of death. And hence to 
 suffer in the flesh, is to be tortured in the body — to die pain- 
 fully :„this is the full phrase of which the other is an abridge- 
 ment. 
 
 2. That ye no longer live, &c. Here the reason is given 
 why they should arm themselves with the mind of Christ, 
 namely, that they may be enabled to live the remaining 
 time of their life on earth, not according to the desires 
 which control the unrenewed, but as God requires. He 
 thus shows them that holy boldness, a readiness to serve 
 God at all hazards, is needful as a means to perseverance in 
 holy living. 
 
 We have supplied ye, since the clause must be connected 
 with " arm yourselves with the same mind ; " it does not at 
 all relate to a believer struggling against sin, as the transla- 
 tors of the English Bible, with most, have supposed ; and 
 accordingly they have supplied he — but wrongly ; throwing, 
 by this mistake, thick darkness on the parenthetical clause. 
 When this mistake is seen, the thought runs clearly as the 
 waters of Lake George. 'Arm yourselves with the same bold 
 and patient purpose, in order to your living no longer,' &c., 
 i. e. so that your future life on earth may be a holy and con- 
 sistent one. 
 
 To live in the fiesh,^ or body, is here tacitly contrasted 
 with the life of a believer out of the body : and we can not 
 but think, that Peter by this form of speech alludes to what 
 
 * See Gal. 2 : 20 ; Phil, 1 : 22-24. 
 
210 EXPOSITION OF THE 
 
 he had said in the parenthetical clause. 1 v. He there says, 
 that he who has died for Christ's sake, sins no more ; or that 
 he lives out of the body, as to his soul, holy and blessed lijke 
 Grod. (Comp. 6 v.) And here he urges them to prepare for 
 the worst, so that lohile they do live in the body, they may 
 live as holily as possible. If this allusion is the Apostle's, 
 as seems quite likely, then we have his own authority for the 
 exposition we have given of the parenthetical clause. 1 v. 
 
 Not accordi7ig to the lusts of men, &c. "To live accord- 
 ing to the lusts of men," is to acknowledge no rule of life 
 but such lasts; to live as they prompt; or according to them, 
 as the rule or standard, husts is here in the dative, and 
 Peter uses that case to express tlie law or ride according to 
 which a thing is done ; as in 2 Pet. 1 : 21 ; Acts 15 : 1. 
 (Winer, h 31.) But accordiyig to the will of God, according 
 to his law, or divine revelation, as the rule or standard. ' No 
 longer live as the unrenewed wish, but as God commands.' 
 
 The lusts of men, i. e. the lusts of the unrenewed ; of those 
 who are only men, not begotten again. That the phrase, 
 " lusts of men," here means the evil desires of the unre- 
 newed, is evident from the fact that it is synonymous with 
 " the will of tlie heathen,'''' in the next verse. And the hea- 
 then are they who know not G-od ; for so Paul dejfines it, 
 1 Thess. 4 : 5. (See note on 6th v.) 
 
 3. For the bye-gone time of life is enough, &c. When 
 Peter says that it is enough — he means that they have lived 
 too long, far too long already as men do. For he employs 
 the figure meiosis, (a lessening,) by which one says a little, 
 but means a great deal. For example, 1 Cor. 11 : 22 ; " Shall 
 I praise you in this ? I praise you not ;'''' i. e. your behavior 
 in this matter admits of no excuse, much less commendation. 
 Comp. Matt. 6 : 34. This is also an Englishism, for when 
 a patient man tells an insolent witling, " You have said 
 enough ; " we all know what he means. 
 
FIRST EPISTLE OF PETER. 211 
 
 To icork out the will of the heathen, is to put such desires 
 into action ; acting out their desjres in the life, or living 
 according to the lusts of men. 2 v. This is clear from what 
 follows : when ive walked in, &c. To walk in any sin, is 
 the same as habitually to commit it. He mentions unclean- 
 ness, drunkenness, and idolatry, as specimens of what he 
 means by working out the will of the heathen. AVfAyf/^*;; =: 
 excesses ; the noun denotes the state and character of an 
 «5-jAyr?, or one given to excess in any matter. Hence, in 
 Mark 7 : 22, it seems to mean insolence, in words. It is 
 generally used, however, to signify lasciviousness, or unclean- 
 ness. 2 Pet. 2 : 1, 18. But Peter employs the word so as 
 to let us know that he looks on the sin as an inordinate 
 indulgence of an appetite, right and proper when kept within 
 the bounds prescribed by God. (See 3 : 7.) It is the excess, 
 the going beyond these limits, which he speaks of. Hence 
 he adds an explanatory term, " Excesses, lusts,^^ = lustful 
 excesses. (For here the last noun qualifies the other as an 
 adjective, as in Jude 13 — " stars, ivanderers,''^ = planets, or 
 wandering stars.) Just so, also, 2 Pet. 2 : 18 — " They entice 
 by the lusts of the flesh, excesses." The modern heathen 
 are no better than the ancient heathen, in this and the fol- 
 lowing particulars ; and hence, stand in great need of the 
 gospel of Christ. 
 
 Wine-tipplings, strictly, overjloivings of ivine. It means 
 gross drunkenness. The Apostle considers a drunkard as a 
 sort of human sponge, full of wine, and overflowing with it ; 
 which is the Hebrew notion of the same : for !»^i5, a drunk- 
 ard, literally means "one sucking up;" one who makes a 
 business of wine-drinking. Deut. 20 : 21. And, certainly, 
 they who live to gulp wine down, poison even the natural 
 affections, sear the conscience, and live more like brutes than 
 men. Wine, by synecdoche, is put for all sorts of strong 
 drink. 
 
212 EXPOSITION OF THE 
 
 Revellings, frolics or sprees ; the allusion is to the night 
 carousals which followed drunkenness. For such persons, 
 among the heathen, went out of doors, and, with singing, 
 dancing, screaming and shouting, " made night hideous." 
 And this was often done in honor of Bacchus — as the learned 
 say ; that is, in common-sense speech, to the disgrace of that 
 scurvy god. And we are sorry to add, that this generation 
 of pagans, even among us, is not yet extinct^ Compare 
 Rom. 13 : 13 ; Gal. 5 : 21. 
 
 Banquetings : Triroi^, drinking together, and hence, a 
 feast. (See Gen. 19 : 3 ; 40 : 2 ; LXX. and Heb.) In these 
 three words, now explained, Peter speaks first of drunken- 
 ness in general, whether secret or not ; then of noisy, out- 
 door drunkenness ; and then of those feasts at which the 
 same beastly sin prevails. 
 
 And laivless idolatries, or unlawful ivorshipping of idols. 
 Unlawful, i. e. contrary to law, lawless, unrestrained, mad, 
 or abominable. (Comp. 2 Pet. 2 : 7, and 3 : 17.) The hea- 
 then often committed the sins above named, as acts of devo- 
 tion to their so-called gods — Venus and Bacchus — the wildest 
 and most abominable excesses forming an integral part of 
 their misnamed worship. (See Num. xxv. ; Herod, passim.) 
 The Apostle might well say, then, that they had served the 
 devil and their own lusts too long already ; and that now it 
 was high time for them to live as God willed, and if needful, 
 die for well-doing. 
 
 DOCTRINES. • 
 
 1. A Christian must prepare himself, if needful, to die 
 for Christ's sake, boldly and patiently. And to this he should 
 be animated by the greatness of Christ's love to him, shown 
 by dying in his stead ; by the blessed state of such martyrs 
 when out of the body ; and also by the fact, that but little 
 iime remains to glorify him on earth. 1-3 vs. 
 
FIRST EPISTLE OF PETER. 213 
 
 2. A true believer in Christ is, at death, made perfect in 
 holiness. 1 v. 
 
 3. An unshaken resolution to serve Grod at all hazards, 
 must be cultivated, in order to perseverance in holiness. 
 1, 2 vs. 
 
 4. God sometimes shows the greatness and freeness of 
 his mercy, by changing the hearts of the vilest sinners ; 
 " grafting his grace on crab-apple trees." 3 v. 
 
 5. Uncleanness, drunkenness, and idolatry, if persisted 
 in, are sins which lead directly to hell. 3 v ; Gral. 5 ', 
 19-21. 
 
 REMARKS. 
 
 1. They who urge to the performance of duty by motives 
 drawn chiefly from the expediency of certain actions ; pay- 
 ing little or no regard to the Will of God, and the Example 
 of Christ, have yet to learn the alphabet of the Gospel. 1, 2 
 vs. 
 
 2. Time is principally valuable as affording us opportu- 
 nities for the service of God, and all the years not so spent 
 are worse than lost. 3 v. 
 
 3. "We should make haste in the paths of righteousness ; 
 for much precious time has been wasted : and we ought to 
 be ashamed, confounded, and never more open our mouth, in 
 self-extenuation, now that God is reconciled to us in Christ, 
 even after all that we have done in our unregenerate state. 
 3 v ; Ezek. 16 : 23. 
 
 On which account they stand astonished — you not run- 
 ning with them into the same profligate outlet — mocking 
 you : who shall pay off" the reckoning to him that is ready to 
 judge the living and the dead. 
 
 For to this end the gospel was preached also to the 
 dead, to let them knoio that they might indeed be judged like 
 men as to the flesh, yet they should live like God as to the 
 spirit. 4-6 vs. 
 
214 EXPOSITION OF THE 
 
 4. The- fourth and fifth verses are a sort of parenthesis, 
 thrown in to remind them that the taunts and ridicule of 
 their former ungodly companions must not make them move 
 a hair's breadth from the path of duty laid down in the first 
 and second verses : since the reckoning of such would be 
 fearful. It is of great importance to note this fact ; other- 
 wise, the connection of the sixth verse, with the foregoing 
 context can not be understood ; and hence one reason of 
 the Egyptian darkness which has so long rested on that 
 verse. 
 
 Ow ivhich account, or ivherefore, &c., (ev J: see on 1 : 6,) 
 i. e., ' They stand in utter astonishment at the fact that you 
 no longer plunge headlong with them into uncleanness, 
 drunkenness, and idolatry, to which you were formerly ad- 
 dicted ; and hence they revile you.' The verb ^evi^ovroti means 
 to act like a stranger among objects new and unusual ; 
 witnessing much Avhich awakens surprise and astonishment. 
 And hence it is the same as to stand astonislied ; be amazed, 
 or think strange. Comp. Acts 17 : 20 ; 1 Pet. 4 : 12. Mock- 
 ing should be connected in thought with — " they stand as- 
 tonished — mocking or reviling you." The original verb means 
 to hurt oneh good name^ to mock, revile, scoff at. (In the 
 English Bible it is generally rendered " blaspheme." Comp. 
 Matt. 27 : 89, with 41, 44 vs. 
 
 Profligate outlet^ or dissolute slough : urrunk^ uvuy^»iri\^ 
 strictly, outpouring of profligacy ; but here the latter noun 
 is used as an adjective with us, qualifying the former, and 
 hence it should be rendered profligate outlet ; uvct^ving being 
 here equivalent to uvu^vixa, outlet, mouth of a river, or frith. 
 The noun ua-arUt^ profligacy, dissoluteness ; the state and 
 character of an «5-«to;, or abandoned wretch. Eph. 5 : 18 ; 
 Tit. 1 : 6. 
 
 You not running, &c., i. e., because, or seeing ye run not ; 
 for the participle is here used to express a reason, as in 1 : 
 
FIRST EPISTLE OF PETER. 215 
 
 18, 22, 23. But we have retained in the version the form 
 of the original in order to let the English- reader see the 
 striking figure employed by the Apostle. He compares them 
 to the waters of a river or strait, running together to pour 
 out the filthiness of their hearts into the satne outlet ; or, as 
 Jude expresses a like thought — -"wild ivaves.oi the sea, 
 foaming up (i. e., to the shore) their own indecencies." 13 v. 
 Doddridge, Barnes, and others, who think there may be an 
 allusion to the orgies of Bacchus (in which his votaries ran 
 as mad fellows, serving the drunkard's god) have mistaken 
 altogether the figure used by the Apostle. If they had paid 
 attention to the word " outpour ing,^^ such a mistake would 
 not have been made. 
 
 5. Who shall pay off the reckoning, or give an account ; 
 see on 3 : 9. The figure is taken from debtors unable to 
 pay, who, when the time of reckoning comes, are punished 
 for their deficiencies. So the sense is, ' Who shall be pun- 
 ished severely for their wild misdeeds.' 3 v. Comp. Matt. 5 : 
 26 ; 16 : 27. Let none of their scoffs move you then. To 
 him, hjQ,., i. e., who holds himself in readiness to judge ; 
 ready and willing at all times. Acts 21 : 13 ; 2 Cor. 12 : 14. 
 
 6. Here the thickest darkness, as to Peter's genuine 
 meaning, has for a great while settled. We have bestowed. 
 on this place long and careful thought, and will now, as 
 quickly as possible, let the daylight in upon it. 
 
 Much of the darkness has resulted from the slavishly 
 literal version of the particle y-'x.rx, by the translators of the 
 English Bible. The version they have given of it here, 
 " according to," has misled many. No book, considered as 
 a whole, was ever better translated than the English Bible 
 in common use. Yet the translators were not inspired, and 
 hence they sometimes make mistakes ; not affecting any 
 great leading truth, it is true — but still all mistakes need 
 
216 EXPOSITION OF THE 
 
 correction. The preposition here should be translated like, 
 as, or after the mayiner of ; which last Tindal uses. 
 
 Another reason why the true meaning of the Apostle's 
 words in this place have not been laid hold of by readers in 
 general, and many expositors in particular, is this : they 
 have not been careful in searching out his main design in 
 this context, nor the arguments he employs to rivet the duty 
 enjoined in the understanding and conscience of those whom 
 he addressed. Words, when looked at separate from the 
 context, are not capable of being fairly understood. Now, 
 the Apostle's aim in this context is, (as Scott, Barnes, and 
 others, have seen,) to prepare them to die as martyrs for 
 Jesus — to urge them to persevere in holiness even unto 
 death. 1, 2 vs. Comp. 3 : 14-22. And the arguments used 
 down to this verse are four ; hinted at, severally, by the 
 particles then, for or because (art) in the first verse ; by /or 
 in the third, and by for also in the sixth. ' Arm yourselves 
 to die boldly and patiently, if God should so will it. (3 : 17.) 
 Christ having died for you ; and also because a true martyr, 
 when out of the body, sins no more. 1 v. Cherish this res- 
 olution, for you have served your own lusts too long already 
 — be eager then to serve Christ even unto death. 3 v. Arm 
 yourselves with the same mind, for to this end,' &c. 6 v. 
 Thus the connection of this verse with the foregoing context 
 is as evident as any thing can be. And hence, also, the in- 
 terpretation of those who explain this verse of the preaching 
 of the gospel to the dead in sins must be thrown aside as 
 not all to the point. Such an explanation does violence to 
 the whole context, preceding and subsequent. Comp. 3 : 14- 
 22 vs. ; 4 : 1-3, with 12-19 vs. 
 
 There is yet another reason why these words of our 
 Apostle have been so often not fully understood, even by 
 those who have perceived his principal design. And that is 
 because they have ivrongly supposed that the time when the 
 
FIRST EPISTLE OF PETER. 217 
 
 epistle was written, and the occasion which led the Apostle 
 to write it, could not be discovered. But Hu^ has clearly 
 shown that such are mistaken ; see Introduction, k 6. 
 Surely, no one should be shy of historical and chronological 
 facts, because a Papist has discovered them. A diamond 
 loses none of its value when it is plucked from the mud 
 which surrounds it ; nor truth any of its importance — no 
 matter ivho utters it. (Comp. note on 4 v.) 
 
 We have made these remarks to show that the Apostle is 
 not responsible for obscurity of others' making ; on the con- 
 trary, he has expressed himself quite clearly. That is. The 
 main thought is expressed as lucidly as any thought can be ; 
 though his special allusion to the Christians who died in 
 Nero's persecution is designedly wrapped up under the gen- 
 eral expressions, or main thought. He knew full well that 
 the saints in Asia Minor would take the hint : neither did he 
 wish to expose them to danger by a direct assertion of his 
 meaning ; naming the Emperor and his desperate gang — as a 
 fanatic would have done. Wisdom and kindness are charac- 
 teristics of the Apostles of Jesus Christ ; cunning and fierce- 
 ness, of the legates of the Devil. 
 
 For to this end, &c. For depends on the first verse, as 
 before said : ' Arm yourselves with the same mind, /or,' &c. 
 To this end, strictly, to this, i. e. for this purpose, or to this 
 end ; as in 2 : 21 ; 3:9. Was the gospel preached also to 
 the dead, &c. : x«i vexfa75.e«»iyyfA(V5>i, i. e. to your brethren, now 
 dead, the gospel was also preached, before the persecution. 
 The verb which is translated — " the gospel was preached," is 
 in the first aorist passive, and in itself considered, relates to 
 the preaching of the gospel in past time indefinitely ; for this 
 is the force of the aorist tense. Yet we have no right to un- 
 derstand it here of the preaching of the gospel to those who 
 had been dead for many ages ; and that because the aorist, 
 
 (since it relates to past time indefinitely,) can as well ex- 
 15 
 
218 EXPOSITION OF THE 
 
 press preaching that was uttered one, two, or three years 
 back from the time of writing, as preaching uttered for a thou- 
 sand years before the time of writing. And also, because it 
 is certain that Peter refers to Nero's persecution of the Chris- 
 tians in the twelfth verse, and onwards ; as is evident from 
 the word there used. "Beloved, do not stand astonished be- 
 cause of The Burning^'' &c. (See Introduction, § 9.) Why, 
 then, should we think it strange that Peter here alludes to 
 the martyrs who then '''■suffered in the flesh ?^^ See 12-19 
 vs. with 1 V. No ivords can correspond better with the de- 
 scription Tacitus gives of that Persecution. 
 
 In proof of this we quote from him : " Their execution, 
 were so contrived as to expose them to derision and contempt." 
 Comp. 14 V. Nero " inflicted exquisite punishments upon 
 those people, who were in abhorrence for their crimes, com- 
 monly known by the name of Christians." Comp. 15, 16 vs., 
 where the Apostle hints that although Christians were un- 
 justly considered as synonymous with criminals in Nero's 
 persecution ; yet they must live so carefully as not to deserve 
 the suspicion of suffering death justly : adding that to die aa 
 a Christian is honorable, and a ground of thanksgiving. Taci- 
 tus adds — " Others, having been daubed over ivith combusti- 
 ble materials, were set up as lights in the night time, and 
 thus BURNED to death." This is The Burning alluded to. 
 12 V. 
 
 The dead, then, to whom the gospel was preached, mean 
 those Christians who were killed in Nero's persecution. And 
 the Apostle uses the word dead to denote these blessed mar- 
 tyrs, because ivhe7i he ivrote they were dead, i. e. out of the 
 body, or in the spirit world. (See Luke 16 : 30 ; Acts 10 : 
 42 ; Rom. 14 : 19.) 
 
 Peter begins this verse with the phrase, to this end, de- 
 signed to bring in a declaration of one great end of preaching 
 the gospel to those dead ones ; but he, in the first clause of 
 
FIRST EPISTLE OF PETER. 219 
 
 the verse, only designates the persons lately preached to ; 
 hence he adds Vvac, tliat, or, to the end that. This interrrupted 
 construction must be noticed, and also the way he gathers it 
 up again and signifies the real design of the preaching, which 
 is by using that^ &;c. Hence, to make this evident to the 
 English reader, we have supplied — to let them know. ' The 
 preaching of the gospel was to this end, (to let them know,) 
 that,'' (Sec. And surely this is not strained, but easy and nat- 
 ural ; the idiom is indeed English, but the sense of the origi- 
 nal is faithfully retained. 
 
 To let them know that they might indeed be judged like 
 men as to the flesh, &c., i.e. 'to let them know that they 
 might indeed be punished as the wicked so far as the body 
 was concerned. The verb «f«vw means io judge, i. e. in one's 
 mind, think. Acts 3:13; 15 : 9. Also, to judge harshly or 
 unfavorably, condemn. Matt. 7:1; Rom. 2 : 1,3. Also to 
 sit in judgment on one, to try him. Jno. 18 : 31 ; Acts 23 : 
 3. In this legal sense it is used here with the added idea, by 
 implication, of condemnation or punishment. 1 Cor. 11 : 31 ; 
 Jno. 7 : 51 ; Acts 13 : 27. So the sense is : ' That they might 
 indeed be condemned and punished.' Like men : ' like the 
 wicked,' unrenewed, or evil doers. Comp. 3 : 16 ; 4 : 15, 16 ; 
 2 : 12. The preposition xxrx means here as, like, oi- after the 
 manner of. Its primitive meaning with the accusative, as 
 here, is down towards. And hence it sets forth tropically, as 
 Robinson rightly says, the relation which one thing bears 
 down upon or tovmrds another ; thus signifying, in all such 
 cases, manner or likeness ; or a standard of comparison, ac- 
 cording to which a thing is measured. But the version 
 " according to" in this place darkens the sense : TindaVs 
 version (or one like it) should have been retained, as equally 
 faithful, and much more perspicuous. 
 
 That this is so the following passages will prove. Gal. 4 : 
 28. " But we brethrei), like Isaac, are children of promise." 
 
220 EXPOSITION OF THE 
 
 Render — according; to Isaac — and it is just as awkward and 
 clnmsy as the version given by the Translators here. " I 
 speak according to man,"= " as men do," after their man- 
 ner. Rom. 3:5; Gal. 8 : 15 ; 1 Cor. 3 : 3. " David — a man 
 according to my heart," /«7fe-minded with myself. Acts 13 : 
 22. " Do not according to their works," act not as they do. 
 Mark 7:5. ' To be judged according to men,'' then, means 
 to be judged as they are. (The LXX. use kxtx for p, as in 
 Ps. 7 : 9 ; Lam. 1 : 12 ;, Deut. 4 : 23.) 
 
 Like men : i. e. the wicked, (see the text before referred 
 to,) mere men, those not begotten again; whose passions 
 often lead them to shameful deaths. 15, 16 vs. This Pe- 
 trine usage of the word men in this verse should not startle 
 any — it is even so. Truth can not be altered by real or 
 affected astonishment. Besides, Peter has before in this very 
 context so employed it. 2 with 3 v. There the words, 
 "lusts of wew," mean the same thing as " the will of the 
 heathen^'' even of the vilest and most ungodly sinners ; the 
 unclean, the drunkard, and the idolatrous. Comp. 1 Cor. 3 : 
 3. " Are ye not carnal, and walk as men " ? i. e. like the 
 wicked or unrenewed. Gen. 6 : 1-4 is the source or fountain 
 whence such usage has arisen ; as is clear from the explana- 
 tion Moses gives of the word^esA as there used. Gen. 6: 
 3. " Because of their wandering (or, sinning) he (that is 
 man, mentioned just before) is Flesh." From this spring, have 
 spread in Scripture the words " carnaV ox fleshly, and flesh, 
 to denote man as sinful and helpless ; [Paul preferring the 
 w^ords just named,) and also man or men to express the same, 
 wliich Peter prefers. The use of one or the other is a mat- 
 •ter of taste. Comp. Gen. 6: 1. "And it was when' men 
 began to be many on the earth," i. e. when the unrenewed, or 
 ungodly sinners Were very numerous. Paul also so uses the 
 w^ord, as we have seen, 1 Cor. 3:3; Rom. 3:5. It is clear 
 ■as light, then, that Peter refers to the piotts dead. The con- 
 
FIRST EPISTLE OF PETER. 221 
 
 •trast between this and the next clause also shows the same 
 thing. 
 
 " That they might indeed be judged like men as to the 
 
 flesh : " The noun flesh is in the dative, and that case is 
 employed here, to limit the general proposition contained in 
 
 .the clause ; (see note on 3 : 18 ;) like our as to, or ivith respect 
 to ; as is common in Greek. ' Thf) gospel was preached to 
 them to let them know that thfv might indeed be punished, 
 so far as related to the body, ji^^t as the wicked ; ' or to let 
 them know that such an event was likely to happen to the 
 pious. Comp. Matt. 10 : 22; Mark 13 : 12, 13 ; Jno. 17 : 14 ; 
 16 : 2. 
 
 Yet they should live like God as to the Spirit. Yet, ^c, 
 i. e. notwithstanding such punishment relating to the body. 
 This particle is adversative = but, yet, or on the other hand. 
 * The gospel was preached to them to let them know that 
 they might, on the one hand, (indeed, ;m.£v,) be punished like 
 criminals, as to the body ; hut on the other hand (to let them 
 know that) they should live like God as to the spirit, absent 
 from the body.' Men might indeed kill their bodies, but 
 their souls would instantly be blessed ; for this end the 
 gospel was preached to them, before the persecution. This 
 is Peter's true meaning. To live, here is used, in a pregnant 
 sense, to denote a holy and blessed life = to live most happily. 
 This is evidently so ; for to live like God, is a phrase admit- 
 ting of no other signification. As to the spirit ; i. e. so far 
 as relates to the soul, when out of the body, in the separate 
 state. So the word spirit is used, 3 : 19 ; Luke 24 : 37, 39 ; 
 Acts 23 : 8, 9 ; Heb. 12 : 23. God is bodiless — a pure spirit, 
 Jno. 4 : 24, and lives most holily and blessedly. And they 
 who " live like God as to the spirit," means, ' They who live, 
 so far as their souls are concerned, holily and blessedly like 
 God.' — Thus have we throwti open the shutters by which 
 learned men have darkened the sense of the passage, and 
 
222 EXPOSITION OF THE 
 
 let the daylight fairly in upon it. The thought of the Apos- 
 tle now shines before us brightly : 
 
 " Fair as a star, J 
 When only one is shining in the sky." 
 
 They, then, who (like Scott, Bloomfield, and Barnes,) 
 explain this verse, of the preaching of the Gospel to the 
 war^?/r5, are right ; but they have overlooked the Apostle's 
 hint or allusion in the words to those who " suffered in the 
 flesh," or died by bodily torture, by Nero's orders at Rome ; 
 and also his more pointed allusion to that persecution in 
 12-19 vs. 
 
 Those commentators who (like Whitby, Doddridge, and 
 McKnight) explain this verse, of the preaching of the gospel 
 to the dead in sins, are altogether mistaken. Such an inter- 
 pretation deserves not the name ; because they pay no atten- 
 tion to the foregoing and following context. 3 : 14-22 ; 4 : 
 ]— 3; 12-19 vs. They seem to have adopted this view, be- 
 cause they thought that this verse depended on the fifth, 
 but that is an error ; and has arisen from neglecting to find 
 out the Apostle's chief aim, and the arguments used to enforce 
 it, as we have before proved. 
 
 The sense then is : ' Arm yourselves with the same mind ; 
 •and remember what it was that upheld your brethren now 
 dead, for to this end was the gospel preached to them before 
 the persecution, to let them know that they might indeed 
 be condemned and punished like criminals as to the body ; 
 but that they should notwithstanding live a holy and blessed 
 life like God, as to the spirit.' What can be more evident ? 
 — For some cause or other, we have entirely forgotten Stei- 
 ger''s views on this passage : but this will be no loss to the 
 ministry, who will (if they wish to ^^ compare notes'''') be 
 furnished with that excellent work. 
 
FIRST EPISTLE OF PETER. 223 
 
 DOCTRINES. 
 
 1. The amazement of profligate men at the change which 
 sometimes takes place in the life of those who were once like 
 themselves, results from witnessing the effects of spiritual 
 life in the soul. This they have never experienced, and 
 therefore such effects they can neither understand, nor ac- 
 count for. 4 with 4 v. 
 
 2. To deem the hatred of sin in others, even when shown 
 by a holy life, to be a mere pretence, because we may be 
 strangers to such hatred ourselves, is no proof of a sound 
 mind. But to scoff at those who live blamelessly manifests 
 an insanity of heart which none but The Spirit of Grod can 
 cure. 4 v. 
 
 3. The souls of true believers in Christ, when absent from 
 the body, live holily and blessedly like Grod. 6 v. A chariot 
 of fire will lead to heaven, as well as a fever or consumption. 
 
 4. The unrenewed often show great eagerness and zeal 
 in serving the devil — like wild waves running together to 
 the same profligate outlet ; and reviling the pious as over 
 strict, precise and fanatical ; for all which they must give 
 an account to Him who is always ready to decide on the 
 destiny of both the living and the dead. 4, 5 vs. 
 
 REMARKS. 
 
 1. No one likes to be thought precise or singular. Yet 
 to follow a multitude in doing evil is folly. The chosen 
 whom Peter addressed, were accounted by the heathen as 
 very odd men — but it was in reference to the law of their 
 God. Why they should so firmly (the heathen said, obsti- 
 nately) die for their religion, and separate themselves from 
 an unclean and drunken worship, they could not understand ; 
 and many are yet in the dark as to this matter. But such 
 holy singularity,, such separation from the unholy and un- 
 
224 EXPOSITION OF THE 
 
 clean, is doubly blessed — in this life, and in the world of 
 spirits, 4, 6 vs. 
 
 2. It is far better to meet with temporary revilings, than 
 with " everlasting shame and contempt." And let the men 
 of the world remember, that " a poet of their own hath said," 
 
 " An Atheist's laugh 
 's a poor exchange for Deity offended." 
 
 4 V. 
 
 3. Men may kill the body, but the Soul they can not 
 touch. Let this holy life of the Spirit, so near and so glo- 
 rious, animate us in the darkest hour, even when men thirst 
 for our blood. 6 v. 
 
 Now the end of all is nigh ; be soundminded then, and 
 watch unto prayers. But above all, holding fast the before 
 mentioned fervent love to each other ; for this love will cover 
 a multitude of sins. Hospitable also to one another without 
 grumblings. In proportion as each one hath received a gift, 
 be ye ministering the same to each other, as fair stewards of 
 God's many-colored grace. If one speaks — as G-od's oracles ; 
 if one discharges the deacon's office — with the utmost strength 
 which G-od supplies, that G-od in all may be glorified through 
 Jesus Christ ; whose is the glory and the dominion for ever 
 and ever. Amen. 7-11 vs. 
 
 In this paragraph various special duties are enjoined, 
 fitting to be obeyed at all times ; but especially so when on 
 the eve, or in the midst, of persecution for well doing. The 
 disciples are here urged to band together as brothers in the 
 service of G-od, and in mutual love and good offices ; they 
 being " as sheep in the midst of wolves." 
 
 7. Now the end of all is nigh : These words, whatever 
 is the fact alluded to, certainly show that it is near. The 
 interpreter's screw must be applied to them to make them 
 speak otherwise. Many think that the Apostle alludes to 
 the end, or concluding scene of the world as it now is, "We 
 do not think that to be his true meaning. But if he did 
 mean that, it can not be shown that he was mistaken as to 
 
FIRST EPISTLE OF PETER. 225 
 
 the time. And that for two reasons. First, because as G-od's 
 spokesman, he did not look on time as men in general do. 
 Time is as nothing to the Eternal. 2 Pet. 3 : 8. Secondly, 
 because God never gave any information, as to the precise 
 time our Lord is to come again, to either prophets or apostles 
 — not even to Christ, as the Great Prophet. That secret 
 G-od keeps locked up in his own mind, and will himself 
 declare it by the event taking place. Peter then, could not 
 make a mistake as to that of which he, in common with 
 other inspired persons, knew nothing. (See Matt. 24: 36; 
 Mark 13 : 32 ; where the verb to knoia, is the same as 77iake 
 known ; it being taken in a declarative sense, as in 1 Cor. 
 2:2; Acts 8 : 13 ; Gen. 22 : 12.) Neither Prophets nor 
 Apostles, nor even the Son, was commissioned to make the 
 day and the hour known! 
 
 But if God keeps the precise time of this event a secret, 
 if he has commissioned no inspired person, not even the Son 
 in flesh, to declare, or make it known ; then, why do the 
 Apostles speak of it as nigh? We reply, the fact of his 
 second coming to punish the wicked, and honor the right- 
 eous, was clearly revealed to them ; the precise time, ivas not. 
 They therefore wisely, and under God's direction too, spoke 
 of it as at hand. It might be so, for aught they knew to the 
 contrary ; and hence it was, (and is still,) to all practical 
 purposes, the same. Besides, the Great Teacher had, in 
 this, set them an example. Mark 13 : 33-37. 
 
 Others account for such forms of speech thus : " The end 
 of all things is at hand," i. e. ' a series of events are now 
 beg-itmifig- to take place which will go on until they end in 
 his personal arrival.' (See Newton and Lord on Rev. 1 : 3. 
 We take this opportunity to say, that Lord on the Revela- 
 tion is well worth careful study.) The sense then, according 
 to that view, is : ' The end of all things begins to draw near.' 
 Comp. Matt. 24 : 34, " till all these things be fulfilled;' with 
 
226 EXPOSITION OF THE 
 
 Luke 21 : 28, " and when these things begin to coine to 
 pass." — Either way, it is clear that our Apostle has made no 
 mistake as to the time, even if he does refer to our Lord's 
 second coming. 
 
 But he does noi refer to Christ's second coming in the 
 words, " The End of all is nig-h." For this form of speech, 
 to denote his second coming, is not agreeable to Petefs usage ^ 
 when referring to that event. He uses much clearer phrases 
 to describe it : namely, " the last set time," — " in the unco- 
 vering of Jesus Christ." 1 : 5, 7, 13, Also, " in the unco- 
 vering of his glory." 4 : 13. Again, " when the Chief 
 Shepherd has appeared." 5:4. " His personal arrival," or 
 coming. 2 Pet. 3 : 4. Usage so precise and definite should 
 not be disregarded. 
 
 But such an explanation not only does violence to Petrine 
 usage, but is also unsuitable to the foregoing context. In 
 this context, Peter aims to prepare them to die, if needful, 
 as martyrs. He draws his arguments or motives from the 
 example of Christ, from the sinless state of faithful martyrs 
 when out of the body, and especially from the hope of Glory 
 which upheld the Christians who endured "the Burning" 
 Nero kindled ; and also from the long time already spent in 
 serving the devil and their own lusts. 1-3 vs. and 6 v. He 
 adds here : '•'•Now the end of all is fiigh," i. e. ' the last state, 
 or final destiny, of all has drawn nigh ; the final state of all 
 will be soon unchangeably fixed.' The souls then living in 
 bodies would soon be in the world of Spirits, and be 'judged 
 according to their works by Him who holds himself ready to 
 judge the living and the dead. 5th verse. This is Peter's 
 genuine meaning ; and he makes use of it as a motive to 
 enforce the serious and reverent spirit enjoined ; than which 
 no motive can be more suitable. This interpretation can be 
 sustained by Peter'' s usage, in this very chapter and context. 
 17th V. " What the end (last state) of them who rebel against 
 
FIRST EPISTLE OF PETER. 227 
 
 the gospel of Grod ?" what will their final destiny be ? where, 
 in the spirit world will they appear ? 18 v. The result of 
 one's present doings, that in which they will end in the spirit 
 world, is meant. Comp. Rom. 6 : 21, 22 : 2 Cor. 11 : 15 ; 
 Phil. 3 : 19 ; Heb. 6 : 8. 
 
 Besides, ?r«vT»v is either masculine or neuter ; all men or 
 all things. But the former version is here correct — for the 
 reasons above given. 
 
 Be soundminded then, &c., i. e. ' since the destiny of all 
 in the spirit- world will be soon fixed, cultivate a serious 
 spirit.'' The verb, to be soundminded, or of a sound mind, 
 is the opposite of to be mad, or beside one's self. Mark 
 5 : 15 ; Luke 8 : 35 ; 2 Cor. 5 : 13. It is here used to denote 
 seriousness, the opposite of that light, heedless and trifling 
 spirit, which is madness in those who, every moment, walk 
 so close by the shore of Eternity. The precise shade of 
 thought conveyed by the verb, depends on the context and 
 subject matter. Accordingly, in Rom. 12 : 3, it means mod- 
 est humility, or a sound-minded estimation of one's self; the 
 opposite of overweening pride and self-conceited greatness. 
 
 And watch unto prayers : strictly, and be sober unto 
 prayers; which may, in itself considered, mean — 'be watch- 
 ful (going) unto prayer-houses.' Prayer is equivalent to 
 prayer-house, or place of worship. Acts 16 : 16. Comp. 
 13 v., and, perhaps, in Acts 2 : 42. The verb translated 
 watch, means to be sober, i. e. not drunk ; and hence, to be 
 circumspect, watchful, as in 1 : 13 ; 5 : 8 ; 2 Tim. 4 : 5. 
 Hence we take the sense to be, ' Be circumspect as to divine 
 worship, whether public or private.' The preposition lU is 
 here used somewhat loosely ; equivalent to as to, or relating 
 to, as elsewhere. " The sufferings relating to Christ," 1:11; 
 and " the grace relating to you," 1 : 10. The sense then is : 
 'All are near Eternity; be serious therefore, and circumspect 
 as to Divine worship.' 
 
228 EXPOSITION OF THE 
 
 8. But above all holding fast the (before mentioned) fer- 
 vent love to each other, &c. Here Peter refers to what he 
 had before said. 1: 22. As is evident from the form of speech 
 used — that (the article demonstrative) outstretched [or fer- 
 vent) love. (See note on 1: 22.) Above all ; strictly, before 
 all, i. e., especially ; intimating thus its very great impor- 
 tance, especiallT/ when anticipating persecution unto death. 
 We have added the phrase, " before mentioned," to make 
 the Apostle's reference to his own words evident at once. 
 Holding- fast. (See note on 2 : 12.) The participle depends 
 on the imperatives, " be sound-minded and sober ;" and de- 
 scribes hoiv the duty is to be discharged. (See on 2 : 1.) 
 * Be serious and watchful in divine worship, holding- fast,^ 
 &c. With this worship of G-od, always join love to your 
 brethren. This Petrine usage of the participle, has been 
 overlooked by many commentators ; but careful attention to 
 it sheds great light and beauty on our Apostle's thoughts. 
 The sense then is : ' But, especially in this trying season, 
 never let go your hold of fervent love to your brethren in 
 Christ, because of any imperfections in them.' 
 
 For this love loill cover, &c. Peter (without directly 
 citing,) here makes use of Prov. 10 : 12. ' This love if un- 
 feigned, will, like a cloak, hide many failings,' 
 
 Hospitable (also) to one another, &c. : i. e., entertain as 
 guests your brethren in Christ, though personally strangers 
 to you. And this, without grumblings. The noun means 
 private talk in a low voice, whispering. Jno. 7 : 12. Also, 
 the low, suppressed talk, or muttering of a selfish and nar- 
 row-minded spirit, grumbling. Acts 6:1; Phil. 2 : 14, and 
 here. So the sense is : 'Be hospitable, and this with right 
 good-will.' 
 
 10. In proportion as each one has received a gift, &c. 
 The translators of the English Bible here add man, to which 
 there is nothing corresponding in the original ; and that 
 
FIRST EPISTLE OF PETER. 229 
 
 without printing the word in Italics, as they should have 
 done, according to their own rule. They violate the same 
 good rule, Heb. 2 : 9 ; 1 Cor. 12 : 7, and often elsewhere ; 
 though, perhaps, such carelessness may have been owing ia 
 former printers, who have been followed by others. This 
 inaccuracy in all places where it is found ought to be cor- 
 rected, we think, by committees appointed by the British 
 and American Bible Societies ; and the nervous brevity of the 
 original retained. 
 
 In proportion as, kmSu^ : this particle means, strictly, ac- 
 cording as, = in proportion as. So it is used. Mark 4 : 33. 
 " He spake the word to them, in propo)'tion as they were 
 able to hear," i. e., in that measure and proportion which 
 was adapted to their understandings : (a good model for his 
 ministers still.) ' The disciples in proportion as any one 
 Was prospered,' &c., i. e., in proportion to his pecuniary re- 
 sources. So here : ' In proportion to the gift each has re- 
 ceived.' 
 
 (Be ye) ministering- the same (gift,) &c. The gift 
 (charism) here meant, we think, refers to one or other of 
 those " spiritual gifts," or extraordinary endowments of the 
 Holy Spirit, then given to many believers. See 1 Cor. xii. 
 These extraordinary gifts were, so to speak, the call and 
 ordination of God ; his setting apart persons so endowed, to 
 use such gifts for the good of their brethren. The Apostolic 
 churches, (we mean those founded and gathered by them,) 
 owing to this remarkable display of the divine wisdom and 
 goodness, were, no doubt, differently constituted, especially, 
 as to their occasional teachers, from any Christian Church, 
 or visible society of believers, now in existence. 1 Cor. 11 : 
 5. The gifts more particularly alluded to by Peter are 
 mentioned in the next verse. The sense here is : ' What- 
 ever gift any of you have received, employ it for your mutual 
 benefit.' 
 
230 EXPOSITION OF THE 
 
 As faif steivards of Gorffs many-colored grace : i. e., as 
 is becoming honest stewards of God's various grace. Fair = 
 virtuous, honest. See on 2 : 12. Stewards are distributors 
 to the house, or family, 6<V,ovoVo< ; they to whom the Master of 
 the house entrusts his goods to be dealt out to the inmates. 
 Gen. 16 : 1 ; Luke 12 : 42. The allusion here is to stewards 
 in God's house, or church. 4 : 17. Servants or ministers in 
 his family, who are to deal out to their brethren what God 
 has, of his kindness, variously granted them for that pur- 
 pose. 1 Cor. 4 : 2. Troty.ixrjq^ many colored ; hence, changing 
 color, various or diversified, as in 1 : 6 ; Jas. 1:2; Heb. 2 : 
 4. (In the Engliah Bible, " divers" or *• manifold.") Comp. 
 Eph. 3 : 10, Gr. " The much many-colored wisdom of 
 God," i. e., his greatly diversified wisdom, the wonderful and 
 various manifestations of it. 
 
 11. Here the Apostle shows what the gifts are to which 
 he more particularly alludes ; or rather, he here picks out 
 tivo of these extraordinary gifts ; namely, those which quali- 
 fied the recipients of them to act as teachers and deacons in 
 God's house. If one speaks, (let him speak) as the oracles 
 of God. To speak is the same as to teach, as in Luke 5 : 
 4, with 3 V. ; 1 Cor. 14 : 34, 35 ; 2 Cor. 2 : 17. And " to 
 speak as the oracles of God,''"' is to teach in conformity with 
 Divine revelation, as the rule or standard of faith and prac- 
 tice. Isa. 8 : 20. Oracles of God mean Divine revelation ; 
 especially that contained in the Old Testament Scriptures : 
 as is clear from Acts 7 : 38 ; Rom. 3:2; Heb. 5 : 12. Hence 
 it appears how highly the Apostle esteemed the Old Testa- 
 ment Scriptures, directing the teachers in the churches of 
 the Lesser Asia to speak as they do. Comp. 2 Tim. 3 : 
 15-17. The New Testament is built upon the Old : and 
 they who neglect the latter, and yet expect to obtain a clear 
 understanding of the former, are mistaken. Both must be 
 studied in connection — the one will thus shed light upon the 
 
[FIRST EPISTLE OF PETER. 231 
 
 other. Otherwise, our knowledge will be stunted, and our 
 piety dwarfish. 
 
 The Apostle may, however, intend also, to include under 
 this phrase, the Scriptures of the New Testament then ex- 
 tant. Comp. 2 Pet. 3 : 2, 16. Where Peter shows that he 
 considers both to be of the same divine authority. But this 
 view is not sustained by the use of the phrase, " Oracles of 
 G-od," in the other passages where it is found. The former 
 interpretation, therefore, is preferable- 
 
 If one discharges the deacon'' s office, or If one ministers, 
 or serves : h r^ ^ixkovIi, if one deaco7is it. The verb to deacon 
 (^^iccKovew) and the noun deacon [^letx.ovo^'j are applied to various 
 persons in the New Testament. The noun strictly means a 
 servant, waiter, or attendant, in general. Matt. 20 : 26 ; 22 : 
 13 ; Jno. 2 : o. Hence it is applied to civil magistrates^ 
 Rom. 13 : 4. To Christ, as teacher of the .Jews. Rom. 15 : 
 8, and to his ministers of all kinds in the Church, even the 
 highest and most distinguished. 1 Cor. 3:5; 2 Cor. 3:6; 
 6 : 4, etc. Also, to deacons, strictly so called. Phil. 1:1; 
 1 Tim. 3 : 8, 12. And to evangelists. 1 Thess. 3 : 2 ; 1 Tim. 
 4 : 6. And to pastors and teachers. Col. 1: 7; 4: 7. These 
 persons are all God's deacons or servants in state or church } 
 and are designated by the same general term. And the 
 Devil has his deacons, or servants, too. 2 Cor. 11 : 15. 
 
 The verb to deacon means to minister, or serve ; to dis- 
 charge the duties of a servant. Acts 19 : 22 ; Matt. 4 : 11 ; 
 8 : 15, etc. Hence to serve, act as servants in God's house. 
 1 Pet. 1 : 12 ; 4 : 10. "Without designating by that word the 
 precise nature of the service ; which must be settled by the 
 connection and subject matter : also, to serve or act as a 
 deacon, in the technical sense ; as here, and 1 Tim. 3 : 10, 
 13. 
 
 The interpretation just given of the verb here is consid- 
 ered untenable by many. But it is as certainly the true 
 
232 EXPOSITION OF THE. 
 
 translation as it is in 1 Tim. 3 : 10, 13. There and here the 
 verb is used absolutely ; without being followed by a word 
 pointing to the object, i. e., person or thing served. Neither 
 is it needful when the deacon's office is meant ; since the 
 verb itself, thus absolutely used of a church officer, implies 
 it. 
 
 This is confirmed by the fact that when the verb to 
 deacon or serve is applied to those who are not deacons in 
 the strict sense, the object is always stated. Thus, Matt. 4 : 
 11. "Angels came and deaconed to Him, (served Him.) 
 Luke 8 : 3. " "Who deaconed to Him from their substance" 
 (ministered to his wants, &c.) Rom. 15 : 25, " But now I 
 am going to Jerusalem, deaconing to the saints^ Comp. 
 Heb. 6 : 10. And our Apostle does not deviate a whit from 
 this usage ; for when he refers to servants in the Church, not 
 servants to the poor and sick or deacons, he always states the 
 object. Thus 1 : 12. " Not for themselves, but for us they (the 
 prophets) deaconed the same thing-s.^^ This is very precise 
 and exact ; for the object, or both persons and things, are de- 
 signated. So too, 4 : 10. " According as each has received a 
 gift, be ye deaconing the same (gift) to each other. It is 
 clear then that (when the duties of servants in G-od's house 
 are meant) the verb to deacon or serve absolutely used, (or 
 without the object of the. service stated,) means to discharge 
 the deacon's office. 1 Tim. 3 : 10, 13, and 1 Pet. 4 : 11, 
 will admit therefore, of no other sound or accurate exposi- 
 tion. To deny this is to break the ranks of a usage clear 
 and well defined ; and the tendency of it will be, to strip 
 the whole visible Church of all deacons, technically so called, 
 whether Episcopal or Presbyterian, that is, provided men are 
 found bold enough to carry out the principle to its full logi- 
 cal issue — and such men are not yet all dead and buried. We 
 will adhere then to this version, until some one proves that 
 the usage we have pointed out — exists not. " If one dis- 
 
FIRST EPISTLE OF PETER. 233 
 
 charges the deaconh office,^'' is the right version : and we 
 have noticed the other only to prove its inaccuracy. 
 
 If one discharges the deacon's office — ivith the utmost 
 strength which God supplies : i. e. let him do it thus, The lit- 
 eral version is : as from (or, as out of) the strength which 
 God furnishes. The particle as (^s) beioxe from (f'l) with a 
 noun in the genitive case, is not pleonastic. (More than 
 half of the pleonasms, so ealled, are the offspring of the 
 brains of unskilful or ignorant interpreters. The Apostles 
 heap up words — always for some good reason ; while they 
 leave the " overflowings of nothingness" to false teachers. 2 
 Pet. 2 : 18.) We said that this form of speech is "not 
 pleonastic, that is, not meaningless ; but it is used to make 
 the thought more distinct, specific and emphatic. So in the 
 following passages : Rom. 9 : 32. " Why ? because they 
 (were in the chase after the law of righteousness, 31 v.) not 
 from faith, but on the contrary as from deeds of law :" i. e. 
 * Israel did not obtain what they so eagerly sought, Justifica- 
 tion, 30, 31 vs. ; because the motive, or that from which 
 the eager chase arose, was not faith; but on the contrary, a 
 perfectly legal or self-righteous spirit.' They thought that 
 they could do the deeds required by the law, and indeed from 
 this motive they sought justification. Surely, as from is here 
 emphatic. ' They sought justification, not from faith, but 
 truly from obedience to the law : exactly as if from obedi- 
 ence to law it could be obtained :' «5 e| ff y»v voV««'. (See Wi- 
 ner's Idioms, § 67. 6.) 
 
 Also, 2 Cor. 2 : 17. " For we are not like the many, huck- 
 stering with the word of God ; but on the contrary, as from 
 sincerity — we speak :" i. e. we do not corrupt the word (like 
 cheating hucksters or petty retailers with most) but on the 
 contrary, we teach with the utmost sincerity : our teaching 
 springs indeed out from an honest purpose, or sincere motive. 
 16 
 
234 EXPOSITION OF THE 
 
 Here is no pleonasm ; but a heaping up of words to make 
 the thought visible — to make it strike and tell. 
 
 Again, 2 Cor. 3:5. " Not that we are sufficient of our- 
 selves, to think out any thing as from ourselves ; but on the 
 contrary, our sufficiency, from God :" i. e. Not that our suffi- 
 ciency as Christ's minister, 2 : 16, in thinking out or reason- 
 ing any matter is self-derived ; such sufficiency does not 
 indeed come from ourselves, as the source or fountain ; but 
 on the contrary, from God, the author or originator of all 
 good. Neither is there any superfluous word here : every 
 one is meaning/^//, instead of meaningless. 
 
 We are now ready to fix an intelligent look on Peter's 
 words : this pleonastic film having been taken out of the 
 mind's eye, it will see clearly. " If one discharges the dea- 
 con's office, (let him do it) as from the strength which God 
 supplies :" i. e. with the utmost strength so furnished him. 
 God is here considered as the fountain of the strength — he 
 supplies it ; but the deacon, as the canal, /rom ivhich it is to 
 flow out in the Church to the poor, sick, and persecuted 
 brethren. As (*?) then is used in this idiom, like the kaph 
 veritatis ; and from, before the noun in the genitive, indi- 
 cates sometimes the source, or motive ; and also, as here, the 
 manner, or that from which in the mind an act should truly 
 originate : tlie way of doing a thing, as considered with re- 
 spect to the inward source //'om which it springs. Mark 10 : 
 30. This use of Ix. before «s with a noun in the genitive, Winer 
 seems slightly to glance at, h 67. 6. "We would have felt 
 more confident in our view, if we could have fully established 
 it by his authority and proofs ; but still truth is truth — by 
 whomsoever found. E« (from out of) certainly, with the geni- 
 tive, is used very often to indicate source ; also manner from 
 motive : (Winer, h 51.) besides, we have Nordheimer'' s autho- 
 rity and proofs for the use of as as a particle expressive of 
 truth. (See on 1 : 19.) Neither do we think the passages 
 
FIRST EPISTLE OF PETER. 235 
 
 above cited can fairly mean any thing else — and if they are in- 
 terpreted rightly, our opinion is sustained by the usus loquendi. 
 
 As from strength, then, means with the utmost strength. 
 Some may, perhaps, be reluctant to admit that from with the 
 genitive, is used to denote manner ; or the vv^ay of doing a 
 thing, considered as coming out from the inward source, or 
 motive : for this only, is what we insist on as true. To such 
 we recommend again, 2 Cor. 2 : 17, " as from sincerity we 
 speak," i. e. with the utmost sincerity. Here certainly the man- 
 ner, in the sense explained, is denoted : ^&way of his teach- 
 ing is considered with respect to the inward source, or mo- 
 tive, from which he is prompted to teach — ' my teaching 
 wells out from a pure heart, is the exact thought ; but the 
 many huckster with the word of God.' ("We heartily wish 
 that all teachers in the Church now could as honestly say the 
 same thing ; and that the corrupted goods of the many theo- 
 logical hucksters were utterly depreciated — men who turn 
 churches into market places ! Comp. 2 Pet. 2 : 3.) 
 
 Such also we refer to Mark 12 : 30, 33. (We quote Mark 
 in preference to the other Evangelists, because Peter stamped 
 that gospel as unadulterated by his own approval of it ; and 
 therefore must have known what was in it.) ' And thou shalt 
 love the Lord thy Grod/rom thy whole heart, and/row thy whole 
 soul, and /row thy whole mind, and/rom thy whole might.'' 
 (So also 33d v.) Which certainly means, with all the facul- 
 ties of the mind, and ivith all the affections of the heart ; and 
 with all the might or strength, (as here) i. e. with the full 
 stretch of these faculties and affections ; exercising all their 
 strength to the full, giving them fair play. (We beg pardon 
 for this prolix dissertation : but finding ourselves standing 
 alone, we thought it best to show that our foothold was some- 
 thing better than shifting sand.) 
 
 With the utmost strength which God supplies, &c. Hav- 
 ing now justified this version, the exposition will be obvious. 
 
2S6 EXPOSITION OF THE 
 
 * Let him discharge the duties of that office with the utmost 
 exercise of that mental and moral power which God has 
 bestowed on him.' The noun is-xf^oi — strength, might or 
 power, is used of power mental and moral ; as in Mark 12 : 
 30; Luke 10 : 27 ; Rev. 5 : 12, etc. Also oi physical power, 
 or bodily strength ; as in Rev. 18 : 2, once only. All strength 
 indeed has its dwelling place in the mind, there strength lies ; 
 the body, in man, is only the organ which it uses to show 
 itself. (2 Pet. 2 : 11 ; Eph. 1 : 19 ; Mark 10 : 30.) Peter 
 may, however, intend to include this organ too : * With the 
 utmost strength of mind and body which Grod furnishes.' It 
 is not at all likely that the deacon's office then was a sine- 
 cure ; the heathen in Asia Minor, after the Burning of Christ- 
 ians had been begun at Rome, would not treat Christians 
 among them very kindly ; and hence to visit comfort and 
 supply the wants of poor sick and reviled saints, was and 
 is a weighty matter ; demanding, surely, the full exercise of 
 all the strength of body and mind which Grod bestows on any 
 deacons. 
 
 The version in the English Bible, " as of the ability which 
 God giveth," is ambiguotis. It is hard to tell precisely what 
 it does mean ; whether mental power or pecuniary resources. 
 Besides the rendering ability, is not accurate ; it should have 
 been strength, might or power, as in every other passage 
 where the word occurs. Whi(?h, «5 for >}'», the relative being 
 attracted to the case of its antecedent. 
 
 That God in all may be glorified, &c. Here the great 
 end to be had in view is declared, viz., to praise and honor 
 God. In all, tv ttko-i^ — either in all his stewards, 10 v., or 
 in all gifts imparted ; the sense either way being the same. 
 Through Jesus Christ ; as the High Priest over the house 
 of God, through whom all our 'services must be offered to 
 the Father. (Comp. 1 : 21 ; 2:5; 3 : 18.) 
 
 Wlwse is the glory and the dominion, &c., or, to. vjhom 
 
FIRST EPISTLE OF PETER, 237 
 
 belongs («S s'tti) the glory," &c., i. e. who has eternal domin- 
 ion and praise. The relative whose, refers not to Christ 
 simply, the nearest antecedent, but to " God through Jesus 
 Christ," For ever and ever — to the ages of ages ; a strength- 
 ened form to express everlasting duration in the strictest 
 sense. This phrase is used of Grod's or Christ's eternal 
 praises. Gal. 1:5; Phil, 4 : 20 ; 1 Tim. 1 : 17 ; 1 Pet. 
 5 : 11 ; Rev. 5 : 13. Also, of the everlasting blessedness of 
 the saints. Rev, 22 : 5 ; and of the everlasting punishment 
 of the wicked, Rev. 14 : 11 ; 19 : 3 ; 20 : 10. (They, then, 
 who listen favorably to preachers of universal salvation, hang 
 their souls over the mouth of hell on a spider's web, spun 
 from the brains of ignorant or designing men. When it is 
 proved from Scripture that Grod will cease to be adored, 
 Christ to be praised, and that the blessedness of saints will 
 come to an end, then it can be shown that the punishment 
 of the finally impenitent will cease — but not till then.) 
 
 Amen is a Hebrew word, signifying truth. When put 
 at the end of a prayer, or ascription of praise to Grod, it is 
 expressive of the desire of the heart answering to the words 
 uttered ; same as — So be it, I indeed wish this. 
 
 DOCTRINES. 
 
 1. Our nearness to the world of spirits, that world in 
 which our destiny will be soon fixed for weal or woe, ought 
 to make us serious and vigilant in divine worship, whether 
 public or private. 7 v, 
 
 2. The cultivation of fervent brotherly love, is a matter 
 of very great importance, and ought especially to be shown 
 to persecuted brethren. The natural tendency of such love 
 is to hide, as much as possible, the failings of our brethren 
 in Christ. 8 v. 
 
 3. Hospitality to our brethren must be cheerfully per- 
 formed. 9 V. 
 
238 EXPOSITION OF THE 
 
 4. The Gifts of the Spirit must be used, not for selfish 
 purposes, but for the good of others. 10 v. 
 
 5. A teacher of G-od's house must conform his teachings, 
 not to the changing opinions of his hearers, but to the oracles 
 of God. 11 V. 2 Pet. 3 : 2, 16. 
 
 6. A deacon should discharge the duties of his office with 
 the utmost power both of mind and body with which God 
 has furnished him. And the poor, sick, and persecuted, are 
 his special charge. 11 v. Rom. 12 : 7, 8 ; Acts 6 : 1-4. 
 
 7. The Glory of God through Jesus Christ, should be the 
 great end of all our actions. 11 v. 
 
 REMARKS. 
 
 1. Those professors of religion whose hearts seem wholly 
 taken up with the gay, light and childish pleasures of this 
 vain world, are not of a sound mind. Whether such plea- 
 sures prompt to serious thought, or to vigilance in worship, 
 none know better than themselves. '' If the Lord be God, 
 follow him ; but if Baal — then follow him." 7 v. 
 
 2. They who deal in slander, or spend time and ingenuity 
 in exhibiting the real or supposed defects of one accounted a 
 brother, prove their hatred to be intense, and their love to be 
 worthless. If fervent Christian affection were more common, 
 bickerings and hard speeches would be rare. 8 v. 
 
 Any thing done grudgingly, or of necessity, is hateful 
 both to God and man. And if love to the brethren be truly 
 felt, the mutterings of sullen discontent and penuriousness 
 will be suppressed with inward shame and self-loathing. 
 Poor, sick, and persecuted saints are in an especial manner 
 Christ's representatives in the world. And if we refuse them 
 our hospitality, we would (if that were possible) turn Christ 
 himself away from our doors. 9 v. Matt. 25. 
 
 4. If the instructions of any calling themselves teachers 
 of the gospel, do not agree with, but contradict the word of 
 
FIRST EPISTLE OF PETER. 239 
 
 God, they should not be at all listened to. But if they are 
 as the Oracles of God, we reject them at our peril. 11 v. 
 Isa. 8 : 20. 
 
 5. They who desire principally to be seen, praised and 
 honored by men, are hypocrites. The true Christian, like 
 Christ, seeks to honor the Father. 11 v. Matt. 6 : 1-18. 
 
 Beloved, do not stand astonished because of The Burning 
 to be among you for proving you, as if a strange thing were 
 befalling you ; but on the contrary, so far as ye share in the 
 sufferings of Christ, be glad that also at the uncovering of his 
 glory ye shall be glad, leaping. If ye are reviled in Christ's 
 name — blessed ! (because the Spirit of Glory and of God 
 rests upon you :) on their part indeed he is scoffed at, but 
 on your part he is glorified. 12-14 vs. 
 
 12. From the 12th verse to the end of the chapter, there 
 is, as we have before shown, a pointed allusion to the Perse- 
 cution under Nero. (See on 1 and 6 vs.) Do not stand 
 astonished : See on 4th v. The dative assigns a reason in 
 rvt TTv^dc-ei, because of, or in consequence of the burning ; as 
 in 3 : 18. The Burning, i. e. ' the recent one, the one well 
 known to you.' This hint, with respect to the dreadful per- 
 secution which the disciples had lately endured at Rome, 
 was enough ; and the hint is a very significant one. For 
 the burning of the city was followed by the burning of inno- 
 cent men ; men first reviled and slandered, 14 v., 3 : 16, and 
 then burned to death, as torches in the night time, to please 
 an incarnate demon. One is ready to stand astonished, that 
 such a hint has been so often overlooked by interpreters ; 
 and that they should have considered the burning as a figu- 
 rative expression to denote some severe affliction. "Whereas, 
 alas I there is no figure about it. Peter is alluding to a fact 
 — a burning in very deed, a true and proper bodily suffering 
 even unto death by fire. There is no figure of speech in the 
 allusion to the well established fact, that the Christians, 
 A. D. 64, were burned to death at Rome : it was a literal 
 
240 EXPOSITION OF THE 
 
 " fiery trial," or burning. They were set up as torches, and, 
 amid such scenes, Nero, with others, looked on with fiendish 
 pleasure. Peter alludes to this fact, and to nothing else : 
 this is The Burning meant. In the first verse he alludes to 
 their dying by bodily torture, or to them who had suffered in 
 the flesh. The expression is general, but Tacitus tells us 
 that some of the Christians were crucified; others, having 
 been covered over with the skins of wild beasts, were torn 
 to pieces by dogs. Never, then, was there a more pointed 
 allusion to any Persecution. The intention of the Apostle 
 could not be more certain, even, if he had mentioned the 
 name of the Emperor himself. (The word burning is found 
 also, Rev. 18 : 9, 18.) 
 
 The Burning to be among you for proving you, &c. The 
 order in our idiom would be this : rv! 7rv^u,o-n yivof^.evyi h C/^iv 
 Ts-foi Trei^xa-fMv vf^tv. So the scusc is — ' The burning that is to 
 come among you for putting your faith, or religious charac- 
 ter, to the severest test.' It does not mean, as many sup- 
 pose, that the burning was already among them ; but on the 
 point of coming. Those addressed were on the look out for 
 it every day — the sheep were, in thought, in the midst of 
 the wolves. The Burning had broken out at Rome, and was 
 coming among them : so they thought and felt. This is the 
 state of mind to which Peter has respect ; and his design^is 
 to hold them up, by doing away with the thought of the 
 strangeness and severity of the persecution. (See on the 6th 
 verse.) 
 
 It cannot be shown from these words that Peter thought 
 that Nero's persecution of the Christians would reach to the 
 Lesser Asia ; for, in them, he puts himself in their place, 
 and, alloiving for a moment all they dreaded, he tells them 
 that there is nothing so very strange and unaccountable in 
 such hatred shown to Christ's true disciples. Melancholy 
 surprise and dejection would be poor weapons in such an 
 
FIRST EPISTLE OF PETER. 211 
 
 anticipated persecution ; hence he phicks such weapons out 
 of their hands, tells them that can not be strange which so 
 many have suffered, and bids them arm themselves with 
 Christ's patient, yet determined mind. 4 : 1, 6. (See on 
 17th V, Or, beginning to be among you, may mean, among 
 you, Christians. ' Do not be amazed because such a Perse- 
 cution has begun among you who are disciples of Jesus.' 
 Comp. 17 V. If this be the Apostle's meaning, then he re- 
 fers to that persecution under Nero, as the first one by the 
 heathen; which is certainly true. TertuUian appeals to 
 this, as an undisputed fact, once and again. (Comp. Intro- 
 duction, k 6.) We prefer the other interpretation, however, 
 because elsewhere the Persecution is spoken of, not as ar- 
 rived among 'them, but as depending on G-od's will. 1 : 6 ; 3 : 
 14, 17. 
 
 For proving you : strictly, for trial to you ; i. e., for test- 
 ing your true character, putting it to the proof. (See on 1 : 
 7.) As if, or, as though a strange thing loere befalling you, 
 i. e., as if you were meeting with some unaccountable and 
 unheard of trial ; as if death in a strange form had set out 
 and was on the way to meet you — irvf^^xivovroi. As {<^i) is 
 here used absolutely with the genitive ; as in 1 Cor. 4 : 18, 
 " Some are puffed up, as though I were not coming to you." 
 2 Cor. 5 : 20. " As if God were beseeching through us." 
 
 13. But on the contrary, («aa«,) so far as ye share in, &c. 
 So far as ; y-xSo, same as >ix6' 3, = according to what, so far 
 as, in proportion to ; as in 2 Cor. 8 : 12. " For if the ready 
 mind is present, it is acceptable, according to what one may 
 have, not according to what he has not." Here the particle 
 is twice used in the sense above given. ' if there is a will- 
 ing mind, it is acceptable, in proportion to, or so far as, one 
 has, not in proportion to what he has not.' Rom. 8 : 26. 
 *' For we know not what to pray for according to that ivhich 
 we ought" — or, according to that which is becoming : i. e. 
 
242 EXPOSITION OF THE 
 
 with that measure of earnestness which it behoves us to 
 feel. And hence Paul adds — " the same Spirit pleads for us 
 with groanings not to be outspoken;" i. e., he imparts that 
 measure of holy fervor and intense earnestness in supplica- 
 tion, so that language is too poor to give it utterance. In 
 all the places, then, where this particle is found, it indicates 
 measure, or proportion. And hence the version " inasmuch 
 as," in the English Bible, is inaccurate. Peter does not 
 mean that their future gladness will be great because they 
 now suffer as Christians ; but that their blissful state then 
 will be i)i proportion to such sufferings now : it will be ac- 
 cording to that ivhich they now suffer. 
 
 Ye share in the sufferings of Christ, &c. To share in, 
 or partake of the sufferings of Christ, is not simply to suffer 
 for his sake, or to endure sufferings like his, for well doing, 
 as most explain ; but this form of speech is based on the 
 oneness, legal and spiritual, which subsists between Christ 
 and believers. When the members of the body suffer, the 
 Head feels it ; he that touches them touches the apple of his 
 eye. Zech. 2 : 8. Hence he said to Saul of Tarsus, when 
 persecuting the saints. " Why persecutest i\io\xMe? It 
 is chiefly because of this union and consequent sympathy 
 that the sufferings of Christians are called the sufferings of 
 Christ. (See Davenant on Col. 1 : 24. This work of Dave- 
 nant has been translated by Josiah Allport ; and an excellent 
 commentary it is. It will compare favorably with the best 
 modern exegetical works.) 
 
 fBe glad that also at the uncovering, &c. : rejoice even 
 now at the anticipation of that very blissful state which you 
 will have when Christ unveils his glory ; or, when he comes 
 again. (See on 7th v.) Peter here refers to their complete 
 salvation in body and soul ; passing over the joys of the 
 separate state to which he had before, twice, alluded ; 1st, 
 and 6th verses, (Comp. 1 Thess. 4 : 13-18. Ye shall he glad, 
 
FIRST EPISTLE OF PETER. 243 
 
 leaping: which Tindal translates, " Ye may be merry and 
 glad ;" exact as to the sense. But we have retained the form 
 of the original — leaping : which can not be misunderstood , 
 it being a natural indication of gladness. See on 1 : 6.) 
 The verb z<»^>if£, dor. sub. like our fut. indie, as in 1 : 7. 
 
 14. If^e are reviled in Chrisfs name — blessed! If such 
 is your condition it is a most blessed one. See on 3: 14; 
 Mark 13 : 32 ; Matt. 5 : 11, 12. To be reviled, upbraided, 
 or insulted, in Chrisfs name, is to be reviled because of Him 
 and his 'gospel. Christ, in phrases like this, is considered 
 as the Head of the gospel dispensation ; and name is expres- 
 sive of the manifestation of his perfections in the gospel. 
 ' If ye are reproached because of your love to Christ, or, in 
 consequence of the manifestation he has made of himself in 
 his gospel.' The name of God or Christ, often denotes the 
 manifestation which they make of their perfections. Matt. 
 6:9; Jno. 17 : 6 ; Phil. 2 : 10. (" Li the name of Jesus,'''' &c., 
 i. e., because of the manifestation of his perfections as God 
 in flesh, all in the universe shall acknowledge his authority ; 
 where the common version is faulty — conveying to most a 
 wrong idea of the sense.) 2 Thess. 1 : 12, and elsewhere. 
 " In the name of Christ," i. e., in consequence of, or because. 
 Acts 7 : 29. "Moses fled in this saying;" because of it: 
 Matt. 6: 7. "//i their much speaking," or because of it. 
 So that ev in this phrase is equivalent to J"}* with the accusa- 
 tive, as in Mark 13: 13. "And ye shall be hated of all on 
 account of my name." 
 
 Because the Spirit of Glory and of God, &c. This clause 
 gives the reason of their blessed state as those reviled in 
 Christ's name. It is a sort of parenthesis ; or a thought 
 thrust in for that purpose. The Spirit of Glory and of God 
 means, ' The Almighty, even the Divine Spirit.' We prove 
 this thus. " The Spirit of the Glory and of God" is the 
 literal and strictest rendering ; which, in our idiom is as 
 
244 EXPOSITION OF THE 
 
 above. And that because the words, The Glory, often de- 
 notes the Divine Perfections, or the manifestation God makes 
 of himself. See Ps. 19 : 1 ; 148 : 13 ; Isa. 48 : 11 ; 42 : 8. This 
 is also a New Testament usage. So, Eph. 1 : 17. " The Fa- 
 ther of the glory ;" i. e., the owner of infinite perfections. 
 Heb. 1: 3. "Who, being the outshining of the glory'''' (or, 
 of his glory) — i. e., the one in whom the Father most clearly 
 exhibits his infinite perfections. 1 Cor. 2: 8. "if they had 
 known, they would not have crucified the Lord of the glory ;'''' 
 the owner of infinite perfections, ' God manifested in flesh.' 
 Comp. Jas. 2:1. 
 
 The glory, also, relates to the exercise or manifestation of 
 some particular divine perfection : for example, of Almighti- 
 ness. Jno. 11 : 40. " Did I not tell thee, that, if thou should- 
 est believe, thou wouldest see the glory of God ?" Rom. 6 ; 
 4. — " Christ was raised from the dead by the glory of the Fa- 
 ther." Comp. 2 Pet. 1:3; Col. 1 : 11. So we take it here, 
 because it is more suitable to the context. ' Ye are blessed, 
 because the Almighty Spirit will strengthen and uphold you.' 
 And, indeed, this is the best account ever given of that won- 
 derful patience and fortitude which the early martyrs showed ; 
 it is here traced up to the right source : they were strength- 
 ened with might by the Almighty Spirit in the inner man, 
 Eph. 3 : 16. ' The Spirit of the Glory,' then, is equivalent 
 to The Glorious, or Almighty Spirit. (Winer, § 19.) 
 
 The Spirit of the Glory, (the Spirit possessing almighti- 
 ness) a?id hence the Spirit of God, or the Divine Spirit — very 
 God. Thus Peter shows his view of the Third Person of the 
 Godhead. He has before told us that Christ is the Word, or 
 Jehovah stumbled against by the rebellious, 2:8; and hence 
 nothing can be more certain than this : he believed in the 
 Trinity, He was no Arian, nor Socinian. But if he believed 
 in and taught that doctrine — it must be true. If xcci here is 
 exegetical, even the Divine Spirit, the sense remains the 
 
FIRST EPISTLE OF PETER, '245 
 
 same. For he who is Almighty must be the True God — not 
 a mere name for power or influence from the Father. 
 
 This Spirit rests upon you, or abides on you : t^*' i;it«s 
 dvaTrocuerxi — see LXX. Prov. 21 : 16 ; Isa. 32 : 16. We agree 
 with Barnes in thinking that Peter alludes to Matt. 3 : 16, or 
 rather to Mark 1 : 10. " The Spirit, dove-like, coming down 
 upon himP ' Ye are blessed, because this Spirit comes down 
 and rests upon you : because you are constantly strength- 
 ened and sustained by his Almighty aid.' Comp. 2 Cor. 12 : 
 9 — " for my power {i'vvxf^ii y.eu —power proceeding from me ; 
 the strength given by my Spirit,) is made perfect in weak- 
 ness." Paul there adds : "that the power of Christ may 
 pitch (its) tent upon me :" where the figure is different, but 
 the sense the same : i. e. may always abide upon me. 
 
 On their part indeed he is scoffed at, or mocked, &c. (See 
 on 4th verse.) Oti their part, kxtm uvtoI^ = as to them, on 
 their part, or by them : and so of the corresponding phrase, 
 on your part. Glorified = honored, adored, or praised : Comp, 
 11, 16 vs. ; 2 : 12. The Divine Person spoken of as the ob- 
 ject of impious railing by their persecutors, and of adoration 
 by the persecuted disciples, is Clirist, not the Spirit. ' If ye 
 are reviled in ChrisVs name, blessed ! on their part indeed 
 he is scoffed at, but on your part he is glorified' — is the direct 
 sense : they who understand it of the Spirit have overlooked 
 the parenthetical character of that clause which gives the rea- 
 son of the blessedness mentioned. (This was seen by Whitby 
 and McKnight. Scott makes it relate to both Christ and the 
 Spirit : but that is forced and unnatural.) 
 
 DOCTRINES. 
 
 1. If Christians should be called in God's providence, to 
 die even in the fire, they should not deem it strange ; but 
 rejoice in the fact that their future gladness will be in pro- 
 
246 EXPOSITION OF THE 
 
 portion to their sufferings for Christ and righteousnesss here, 
 12, 13 vs ; 1 Pet. 1 : 6, 7. 
 
 2. This way of dying, with all severe trials, is designed 
 to put our religious character to the proof. If it can not bear 
 up under such a fiery trial — it is not genuine, 12, 13 vs. ; 
 Mark 8 : 34-38. 
 
 3. They who are reviled because of their love to Christ 
 and his gospel, are highly favored of the Lord ; since they 
 enjoy the aid of the Almighty Spirit in a remarkable manner 
 and measure. 14 v. 
 
 4. The Holy Spirit is Almighty, and hence truly God. 
 14 V. 
 
 5. While the basely wicked treat Christ with contempt 
 and irreverence, the chosen, on the other hand, adore and 
 praise him as their God and Saviour. 14 v. ; 2 Pet. 1 : 1. 
 
 REMARKS. 
 
 1. Those Christians who deem their trials new and un- 
 heard of, should, besides reflecting on this whole context, con- 
 sult Heb. xi. 
 
 2. What love and condescension the Divine Spirit shows 
 in abiding upon the persecuted ! Ifthelashof ungodly tongues 
 hits us in a tender place, let us look up for and expect his 
 Almighty aid. 14 v. 
 
 3. There will be leaping indeed when Christ uncovers his 
 glory — a holy dance of exultation among the Israel of God I 
 May he who writes, and they who read this work par fake of 
 it. 13 V. 
 
 For let not any of you suffer as a murderer, or a thief, or 
 an evil-doer, or as a busybody in other men's matters ; but if 
 as a Christian, let him not feel ashamed, but glorify God on 
 this very account. Because it is the set time of the begin- 
 ning of this judgment from the house of God ; now if first 
 from us, what sJiall be the end of them that rebel against the 
 Gospel of God. And if the righteous hardly is saved, where 
 
FIRST EPISTLE OF PETER. 247 
 
 shall the ungodly and vile sinner show himself? Wherefore, 
 let even them who suffer according to the will of God, commit 
 their souls in well doing to the truly faithful Creator. 15 
 -19 vs. 
 
 Christians, in Nero's persecution, were considered the 
 same as criminals, or evil doers ; but unjustly so. 2 : 12 ; 
 3 : 16. Tacitus says that they were hated for their crimes ; 
 that is, for refusing to join in idolatrous worship and unholy 
 living. 4 : 3, 4. Thus he shows his ignorance of that 
 Religion which he speaks against, 2 : 15 ; for it appears from 
 his own account of the persecution, that the Emperor was 
 the evil-doer, and the Christians the innocent victims of his 
 fury. The Apostle here alludes to this malicious charge then 
 fastened to them, and urges the Christians in Asia Minor, so 
 to live as to give the heathen not the least solid ground for 
 such a slanderous imputation ; but if God should see fit to 
 let them die as Christians, even under such a lying charge, 
 they ought to be grateful — not deeming it strange. 
 
 15. For let not any of you suffer, &c. For, y«f : this 
 particle is not translated by Tindal ; perhaps, because the 
 connection of this verse with the foregoing context was not 
 evident to him ; or because he looked upon the little word 
 as redundant : but there is a connection ; neither is the word 
 an expletive. The particle for, depends either on the 12th 
 and 13th, or on the 14th verse. ' Do not stand astonished 
 because of the burning, but be glad, &c., for, even if un- 
 justly condemned as criminals, it will be an honor and a 
 ground of thanksgiving to God to die as Christians.' Or on 
 the 14th verse : ' If ye are reviled in Christ's name — blessed I 
 because the Almighty Spirit will sustain you ; for, although 
 it is a disgrace to die as an evil-doer, yet it is a distinguished 
 honor to die as a Christian.' Either way, the sense is the 
 same ; and the connection certain and evident. It is, besides, 
 altogether in Peter's usual manner of arguing the matter. 
 
248 EXPOSITION OF THE 
 
 Comp. 3 : 14, witli 17 v. ' Even if ye should die for right- 
 eousness' sake — blessed ! for it is better to die as a well-doer 
 than as an evil-doer.' 
 
 Robinson, in his lexicon, considers y«^ here, as an affirm- 
 ative particle ; same as then, or indeed : " Let none then 
 suffer," &c. The word is often so used, but such an expo- 
 sition of it here is needless ; for its most common meaning, 
 for, as a causal particle, is altogether appropriate, and to the 
 point in hand. McKnight looks upon it as an illative par- 
 ticle, wherefore ; but this is equally needless, for the same 
 reason. Doddridge, "Whitby, and Scott, with the translators 
 of the English Bible, consider y»^ as used for ¥1, {for, for 
 but ;) but this is altogether wrong ; neither can such a mis- 
 taken view be justified in the least by the New Testament 
 usage. ("Winer, k 57. 6.) In this way, every thing might 
 be made out of any thing. Barnes explains the sense cor- 
 rectly, but slips over the particle — sicissimis pedibus. Bloom- 
 field does better ; since he rightly considers y«f as a causal 
 particle. He says : " The full sense is : (I speak not of suf- 
 fering in a bad cause,) for let none," &c. But even this 
 mode of explanation is needless ; besides, he overlooks the 
 precise way in which Peter connects his thoughts — as above 
 shown. Interpreters should be very sure that they under- 
 stand fully the context before they depart from the usual 
 signification of a word : a thing may be very ingenious in 
 conception, and skilful in execution, and yet, after all, be 
 but an exegetical vision : a remarkable instance of which 
 has been before noticed. 
 
 A busy body in other melt's matters ; uxxoTios7ria-x.o'xci<;. This 
 is a remarkably significant word : either in common use in 
 the later spoken language, or coined by the lively mind of 
 the Apostle himself. The version of the English Bible here 
 followed, is adopted from Tindal ; and a very happy transla- 
 tion it is. The word is made up of tTs-iTKOTiroi (episcopos) bishop 
 
FIRST EPISTLE OF PETER. 249 
 
 or overseer, and axxor^tov, belonging to another ; so that the 
 strict version is, A bishop of another^ charge, or church. 
 Hence, a meddler into what does not concern one, an inspec- 
 tor of another's business, superintendent of another's work, 
 a busy body in other men's matters. The Apostle alludes 
 to those who are over busy in things not belonging to them ; 
 especially in political affairs — like our modern abolitionists, 
 who are 
 
 " Sae good tliemsel', 
 S&e pious and sae holy, 
 They 've naught to do, but mark and tell 
 Their neighbors' fauts and folly." 
 
 That there is a special allusion to such political busy bodies, 
 seems clear from the fact that the word is joined with mur- 
 derer, thief, and criminal ; certainly — in bad company ! 
 
 G-od has appointed bishops or overseers both in state and 
 church, and they who meddle with political or church mat- 
 ters, when not lawfully called thereto, and in a fault-finding 
 and impudent way, imagining that the wheels of either of 
 these government cars creak simply because they, or their 
 clique, have not the oiling of them ; and who for that, or 
 other frivolous reasons, try to stir up strifes, tumults, and 
 revolutions; these men are surely out of their own parish, 
 and had better go back to it, as soon as may be — the quicker, 
 the better. And we respectfully request their numerous 
 kinsfolk to take the same hint. (See 3d Jno. 9, 10 vs.) 
 
 Those busy bodies, too, who pry into private families, 
 
 meddling with things over which God has not made them 
 
 bishops ; whose impudent curiosity, like a bird of prey, 
 
 searches for a thing of ill savor ; and who, withal, are quite 
 
 liberal with their unasked advice as to the right mode of 
 
 family government ; these, too, are out of their parish, and 
 
 had better pull the beam out of their oion eye before they put 
 
 on their spectacles, and, with pharasaical holiness, take the 
 17 
 
250 EXPOSITION OF THE 
 
 splinter out of the eye of their neighbors. Such sanctimo- 
 nious reformers can be likened to nothing as well as to frogs ; 
 for they are as impudent and as troublesome, as the frogs 
 that crept into Pharaoh's ovens and kneading troughs. Ex. 
 8 : 3. May the itifiuence of all the household of all these 
 " wrong-headed" and wrong-hearted upstarts, be "like snow 
 flakes on a river — a moment white, then lost forever.^'' To 
 which all who have had any dealings with them', will heartily 
 respond — Amen. 
 
 The last named division of this over-busy family certainly 
 existed in the Apostolic churches ; and not only men, but 
 ivomen, were found among the household ! 2 Thess. 8 : 11. 
 " For we hear that some walk about disorderly among you, 
 not busy in work, but busy bodies ; " strictly, doing nothing, 
 but over-doing. 1 Tim. 5 : 13, (where ivomen are spoken of.) 
 — "And withal they learn to be idle, wandering about the 
 houses ; — also tattlers, and busy bodies, (over-busy ones,) 
 speaking what they ought not." We wish it was time to 
 write the epitaph of such — but the time has not yet come ; 
 and hence we hope that none will consider this practical 
 exposition pleonastic. 
 
 16, But if as a Christian, let him not feel ashamed, &o. 
 That is, if he sufler or die truly bearing that character, no 
 matter if wrongly accounted an evil-doer, let him be encour- 
 aged ; since so to die is no disgrace, but an honor. Comp. 
 3 : 17. The term Christian, although now the common 
 name of Christ's followers, is found, in the Apostolic Epis- 
 tles, only here. There seems to be an allusion made to it, 
 however, by the Apostle James, 2:7. "Do they not scoff 
 at the fair name by which ye are named 7''^ "We are told 
 that the disciples were called Christians first at Antioch in 
 Syria. Acts 11 : 26. Agrippa also uses the word, address- 
 ing Paul : " Almost thou persuadest me to become a Chris- 
 tian." He used it as an historic term, as the name by which 
 
FIRST EPISTLE OF PETER. 251 
 
 the disciples began to be known among the heathen : it may- 
 be, also, with something of contempt struggling with his 
 better feelings — though this last is not certain. Acts 26 : 28. 
 The question now naturally arises, "Why did Peter give 
 the saints this name, a name appropriated to them by no 
 other Apostle ; a name which originated from the heathen 
 way of speaking ? There mtist be some good reason for it, 
 and that Hug has clearly pointed out. (See Introduction, 
 § 6.) It was because they were persecuted unto death by 
 Nero's orders ; falsely branded as infamous criminals ; because 
 Christian and Evil-doer were then considered as synonyms 
 by the bigoted idolaters. To show to what precisely he 
 alludes, Peter uses the very name which was so odious to 
 the heathen, and for which, they who bore it were crucified, 
 torn to pieces by dogs, impaled, and set on fire to give light 
 to the hellish sports of those who were mad worshippers — of 
 every thing worthless and abominable — Peter hints that it 
 is a fair or lovely name, and that he who truly bears it, or is 
 a genuine imitator of Christ, has no reason to feel ashamed, 
 even though the heathen put him to death because of it ; as 
 was done at Rome, and afterwards in Asia Minor. 
 
 But glorify God {the God = the true God, as in 2 : 12 ; 
 3 : 17) in this, his lot, or, on this *very account, f » foi fcc^et 
 rovTif). The noun (^i^o^^ means strictly a part. Jno. 19 : 23. 
 Hence, of a part of a general subject, particular ; as in Col. 
 2 : 16, — " in the jiart of a festival," i. e. in the matter of a 
 festival, in that particular. 2 Cor. 3 : 10. " For even that 
 which was made glorious had no glory in this respect,''' — 
 (same words as here, though the arrangement of them is 
 different,) — in this very part, £v rcvTu ra> /^.e^a. 2 Cor. 9 : 3, 
 we have the same words as here, in the same order. "We 
 consider " on this very accouat," therefore, to be the more 
 accurate version. Steiger, however, prefers the other ; but 
 if it had been the design of the Apostle to intimate by this 
 
252 EXPOSITION OF THE 
 
 phrase the lot appointed them in suffering as Christians, he 
 would have written, £v ri ^£^e< uurov ; which will be clear 
 from consulting Matt. 24 : 51 ; Luke 12 : 46 ; Rev. 21:8; 
 22 : 19. 
 
 We are here reminded of Pliny's remarkable words. He 
 inquires of the Emperor, Trajan, " whether the Name itself, 
 although no crimes be detected, or crimes only belonging to 
 the name, ought to be punished." This is one of the things 
 about which he was in doubt, and sought direction from the 
 Emperor! The meaning of which is: 'whether a person 
 should be punished with death simply because lie is a Chris- 
 tian^ and will not join in the prevailing idol-ivorship, 
 although his political conduct be imexceptionahW I This 
 very thing took place in Pontus and Bithynia ; and it is 
 likely that some of those to whom Peter wrote, with others, 
 suffered thus. ' When this takes place,' says our Apostle, 
 ' praise Gf-od on this very account.' Comp. Dan. 3 : 1-18 ; 
 6 : 4, 5. (See Introduction, S 9.) 
 
 17. Because [it is) ihe set time of the beginning of this 
 judgment, &c. We must not lose sight of the Apostle's main 
 design, from the twelfth verse to the end of the chapter ; 
 which is to do away with the thought of the strangeness and 
 severity of the persecution. One motive to this end is drawn 
 from their future very blissful state. 13th v. Another, from 
 the special support that will be given them by the Almighty 
 and the Divine Spirit. 14th v. Another, from the fact that 
 it is no disgrace to die as a Christian, but an honor ; not- 
 withstanding the opinion of the heathen to the contrary. 
 15th and 16th vs. And here are tivo motives to the same 
 purpose ; one taken from the fact that the time appointed 
 for such persecutions to begin, had come ; the other from 
 the awful doom of persecutors. 17, 18 vs. 
 
 The set time, or season, o y.cii^'oi : i. e. the time appointed 
 ,by God, the season for these persecutions, fixed by him. 
 
FIRST EPISTLE OF PETER. 253 
 
 Comp. 2 : 21 ; 3:9. The season of the begmning, t«u 
 a^^otaSxt. The infinitive is here used precisely as a noun in 
 the genitive, which is common. See 1 Cor. 9:6; Acts 
 14 : 9, &c. (Winer, k 45. 4.) The season of the beginning 
 of this judgment : strictly, the judgment, i. e. the one all 
 along alluded to, 12-16 vs. : suffering even unto death as 
 Christians. And judgment, x^i(/.x, means either jjrevious 
 decision, or purpose; as in Rom. 11: 33; Ps. 119: 75; or, 
 by implication, punishment, or severe chastisement ; as in 
 1 Cor. 11 : 34 ; Gal. 5 : 10 ; Jas. 3:1. It is difficult to say 
 which view is correct ; we prefer the latter, however, because 
 the purpose of God, or his determination to allow such trials 
 to take place, is included in the word season, or set time ; 
 whereas the word judgment seems to allude to the reason of 
 such permission on his part, namely, as a severe chastise- 
 ment to his own people. Barnes takes K^lf^x to mean trial, 
 to test character ; but this signification of the term is not 
 established by the usus loquendi ; neither does he refer to 
 any passage as proof. 
 
 When our Apostle says that it is the season of the begin- 
 ning of this judgment, he intimates that he alludes to the 
 persecution under Nero, as the first ; (see on 12th v. ;) and 
 also hints that others of a like sort loere to follow, which 
 we know, from Pliny's letter to Trajan, took place, not very 
 long after, in two of these provinces at least — Pontus and 
 Bithynia. (Introduction, S 9.) From the house of God ; that 
 is, God's family, Christians ; as is clear from the pronoun us 
 in the next clause. Comp. 1 Tim. 3 : 15 ; Heb, 3:6; 1 
 Pet. 2 : 5. 
 
 But if first from us : ^), but, or now ; which last we com- 
 monly use when arguing from a fact stated ; as Peter does 
 here. First, tt^Stov^ first of all ; expressive both of order and 
 of time. Rom. 1 : 8 ; 1 Cor. 11 : 18. The end, i. e, last state, 
 the result, or that in which their present doings shall end in, 
 
254 EXPOSITION OF THE 
 
 in the spirit world. (See on 7tli v.) 2 Cor. 11 : 15; Phil. 
 3 : 19. That rebel ag'ainst the gospel of God : The meaning 
 of the verb rebel has been before explained. 2:8; 3:1. 
 By using it here, Peter forcibly suggests that the gospel is 
 abundantly confirmed by various testimony ; and hence, the 
 great guilt of those w^ho persecuted others unto death for 
 embracing it ; while, at the same time, the persecutors them- 
 selves either would not examine such testimony, or would 
 not be properly influenced by it. The gospel of God, i. e. of 
 which he is the author ; the gospel which proceeds from him, 
 as in Jno. 12 : 43. ' If such terrible punishment starts from 
 Grod's house here, where will it reach at last ? What shall 
 their doom be who obstinately refuse to believe and obey the 
 gospel which comes from God, and is so well attested ? ' The 
 bold and animated question, used here and in the next verse, 
 implies that their state, as separate spirits, will be doleful 
 indeed ; beyond the power of human speech to express. 
 
 18. And if the righteous, &c. Here the fearful doom of 
 the obstinate unbeliever and mad persecutor is, if possible, 
 still more strikingly shown. ' If the righteous are with diffi- 
 culty saved ; if his salvation is obtained only by a bold per- 
 severance, in holiness (if necessary,) even unto a shameful 
 and painful death ; where, in the world of spirits, will the 
 ungodly and vile sinner show himself ? Where will they be 
 seen who not only obstinately reject the gospel themselves, 
 but also persecute believers in it unto death ? Can they be 
 safe or happy hereafter who now throw the reins on the neck 
 of their lusts V It is not possible for human language to im- 
 ply more clearly the certain and awful damnation of the un- 
 godly and vile sinner — and especially of vile persecutors. 
 Sudi will be " among the damned, most damned," holding 
 " a bad eminence in hell." 
 
 Hardly, ^Un, scarcely, or with difficulty ; see Acts 14 : 
 18 ; Rom. 5 : 7. Not with regard to Grod, for nothing is too 
 
FIRST EPISTLE OF PETER. 255 
 
 hard for the Ahuighty. Gren. 18 : 14 ; but with respect to 
 themselves : much grace and patient effort being needful, as 
 means on our part, so to live here as to live well hereafter. 
 AersjSj)?, irreverent, one who does not worship God, ungodly : 
 af4.x^r&)Xoi, often same as sinner, but occasionally it means 
 great or vile sinner : when these two words are combined, as 
 here, they denote sinners before the Lord exceedingly ; which 
 is the character of all persecutors, and of all the finally im- 
 penitent and unbelieving. This verse is taken from Pro v. 11 : 
 31 ; according to the LXX. The Hebrew is : " Behold, the 
 righteous on earth shall be fully paid off ; how much more the 
 ungodly and sinner:" i. e. ' the punishment of the righteous 
 shall be finished in this world. Comp. 1 Cor. 11 : 32. But 
 how much more dreadful punishment may not the wicked, 
 generally prospered on earth, expect in hell ." It is clear 
 then that the version of the Greek Translator is based on the 
 fundamental thought of Solomon ; on the general truth which 
 underlies the particular expressions ; and therefore is an ac- 
 curate though free translation. (Comp. note on 2 : 6.) Peter 
 means precisely the same thing ; he and Solomon shake hands 
 in this matter. ' If the righteous are punished with such a 
 dreadful fire of persecution on earth, where, in the unseen 
 world, will the ungodly and sinner or persecutor show him- 
 self?' (See Bridges onProv. 11 : 31.) We should have said 
 before that i^^veTr*/* strictly means, shall he seen: "where 
 shall he be seen ?" But the passive is here used in a middle 
 signification, and hence it is the same as : " where shall he 
 show himself?''^ he, whose head is blackened with everlasting 
 shame and contempt ! Peter has before so used verbs in the 
 passive voice, 2 : 13, 18 ; 3:1. 
 
 19. Here we have the conclusion of the whole argument, 
 continued (with some slight breaks, containing, however, 
 specific directions and warnings suited to the main subject) 
 
256 EXPOSITION OF THE 
 
 from 3 : 14 ; or a practical summary of their duty in the 
 dreaded crisis. 
 
 Wherefore, or therefore, axrvt : this is a strong illativepar- 
 ticle, followed by the imperative : " wherefore let them com- 
 mit," &c. Comp. 1 Cor. 3 : 21 ; Jas. 1 : 19, and elsewhere. 
 The strict version is — and so, or so then. The Apostle by 
 using it refers us to the whole foregoing argument ; though 
 there seems to be a special reference to 4 : 12-18. "Wherefore 
 let even them who suffer, &c. : »«< here is equivalent to even; 
 as in 2 : 21 ; 3 : 18. To suffer, according to Petrine usage in 
 this context, means to die a painful and shameful death : see 
 note on 3 : 14 ; 4:1. According' to the will of God, agreea- 
 bly to his previous intention or purpose : see note on 3 : 17. 
 To cormnit the soul to the Creator, is to trust him with its 
 safe keeping, to give it up as a deposit to him for security ; 
 to lay it by, as the original means, in his hands. Luke 12 : 
 48 ; 23 : 46. Comp. 2 Tim. 1 : 12. (G-r.) And also the 
 apocryphral writer, ("Wisdom of Solomon, 3 : 1.) who truly 
 says : " But the souls of the righteous are in the hands of Grod : 
 and torment shall not at all touch them." (We have some- 
 times thought that Pe/er alludes to " Wisdom of Solomon," 3 : 
 1-6. Here to the first verse ; and in 1 Pet. 4 : 6, to the 
 fourth verse of the same ; we would like to have the thoughts 
 of others on this conjecture, together with an exegesis of the 
 passage. In truth, these uninspired productions are too much 
 neglected by divines ; and some American scholar should 
 give us an edition of the Apocrypha in the original, with an 
 exhaustive introduction of an historical kind, as also exegeti- 
 cal notes on the tough places.) 
 
 Commit their souls iti well doing : that is, in connection 
 with this giving up of the soul to God, keep on in well doing ; 
 let the two go together. 'Persist in well doing even unto 
 death, and at the same time trust* your souls to G-od for safe 
 keeping, especially when suffering in the last agonies.' Comp. 
 
FIRST EPISTLE OF PETER. 257 
 
 Luke 23 : 46 ; Acts 7 : 59, 60. To the truly faithful Crea- 
 tor. Grod is here called the Creator in a pregnant sense, as 
 the author both of the natural and spiritual life of Christians ; 
 their Creator as men, and as Chr(sfia?isJ^ Comp. Eph. 2 : 10. 
 " For we are his workmanship, created," &c. 1 Pet. 1 : 3, 23; 
 Jas. 1 : 18. This we look upon as the true meaning of the 
 Apostle. Some of the remarks of Barnes on this expres- 
 sion of Peter are altogether uncalled for, not at all rolled up 
 in this phrase of the Apostle, and, to say the least, of very 
 doubtful disputation. Compare what Peter so bluntly says, 
 2 : 8. When ministers of Christ have so much solid rock to 
 stand on, they should be careful not to put their feet in quick- 
 sand. God is here called the faithful Creator, because all 
 that he has promised to his people will, in the fittest season, be 
 bestowed on them, 5 : 10. He is not at all spoken of here as 
 the Creator of men in general, but only of the righteous, and 
 especially of the persecuted righteous, 12-19 vs. And hence 
 the remarks of Barnes, based on that mistaken assumption, 
 miss the mark at which our Apostle aims. The trult/ faith- 
 ful Creator : the one perfectly faithful — ' to the faithful Crea- 
 tor, exactly as he is :" the as here is expressive of the beau 
 ideal of the faithfulness mentioned — of truth and perfection, 
 not of likeness or comparison. (See note on 1 : 19 ; 4 : 11.) 
 
 DOCTRINES. 
 
 1. The promise of eternal life is not meant to be applied 
 to any and every sufferer in this world, but to the righteous 
 only, and especially they who are persecuted for being so. 
 15, 16, 19 vs. 
 
 2. They who suffer even unto death as Christians, should 
 adore and praise G-od on this very account ; banishing all 
 shame, and rejoicing that they are counted worthy to suffer 
 in Christ's name. 16 v. 
 
 3. However severe the sufferings of believers may be, yet 
 
258 EXPOSITION OF THE 
 
 they are richly deserved because of sin ; and such heavy 
 chastisement comes in the season which God has fixed on. 
 17 V. 
 
 4. We may infer with unerring certainty, from the great 
 troubles which God permits to befall his people on earth, 
 that the last state of those who rebel against the gospel of 
 God, and who are very ungodly and vile sinners, will be ex- 
 ceedinglj?- severe and without remedy, 17, 18 vs ; Prov. 11 : 
 31. 
 
 5. However thick and frightful a believer's troubles may 
 be, it is his duty and privilege to entrust his soul, in a 
 steady course of well-doing, to the kind and faithful care of 
 Him who is the author both of his natural and spiritual life. 
 19 V. 
 
 REMARKS. 
 
 1. Let US not forget that hatred is heart-murder, and 
 that coveting another's goods is heart-theft. If then we 
 wish our conduct to be as becometh saints, if we would 
 not fall into gross and open transgression, we must " keep 
 our hearts with all diligence." 15 v. ; 1 Jno. 3 : 15 ; Ex. 20 : 
 17. 
 
 2. A busybody in other men's matters, whether in the 
 state, the Church, or the family, is an abomination in the 
 eye of God, and a nuisance in the sight of men. Let us fly 
 from the least appearance of this evil. 15 v. 
 
 3. What a refuge in all troubles have they who combine 
 perseverance in righteousness with an unshaken trust in 
 God ! " His name is a strong tower ; they run into it, and 
 are safe." 19 v. This is the secret of the joyfulness in 
 tribulation of the primitive disciples, and of such men as 
 Luther, Zuingle, and Calvin. Hence Luther called the 
 forty-sixth Psalm, his psalm ; and was wont to read and sing 
 it in his severe trials until his mighty soul, before storm- 
 
FIRST EPISTLE OF PETER. 259 
 
 lost, became calm and still. Let ns cultivate the same 
 graces, and then, if God should see fit to let us be thrown 
 into the burning, the flames will not hurt us. 
 
 CHAPTER V. 
 
 SYNOPSIS OF CONTENTS. 
 
 I. The duties of ministers of Christ stated and enforced. 
 1-4. 
 
 II. Various duties of private Christians. 5-9. 
 
 III. Conclusion of the Epistle ; embracing a prayer and 
 doxology, 10, 11, stating also the bearer of the letter, and 
 the chief design of it, 12 — together with greetings, and a 
 final prayer. 13, 14. 
 
 The Elders that are among you I beseech, the fellow- 
 elder, and witness of the sufferings of Christ, and the par- 
 taker of the glory about to be uncovered ; act the part of 
 shepherds to the flock of God among you, discharging the 
 bishop's office, not by constraint, but willingly ; not for the 
 sake of base gain, but of a ready mind: neidier as lording it 
 over the heritages, but being models to the flock ; and then, 
 when the Chief Shepherd has shown himself, ye shall carry 
 off a crown of glory that can not fade. 1-4 vs. 
 
 This epistle has almost as many thoughts as words ; and 
 here are words of fatherly entreaty, of authoritative com- 
 mand, of intense earnestness, which ought to fall on the ears 
 of the Christian ministry like the voice of the last trumpet ; 
 for Christ himself here beseeches such through his aged and 
 warm-hearted Apostle. 
 
260 EXPOSITION OF THE 
 
 1. The persons addressed are the Presbyters or Elders of 
 the churches in Asia Minor. 1 : 1. There are in the New 
 Testament only hints as to the government of the churches 
 founded by the Apostles. There is no precise or detailed ac- 
 count of the complete constitution of any one of these 
 churches. Very different it is when we open the books of 
 Moses and read therein. In them everything is definitely 
 fixed, and the modus operandi — the precise way of arranging 
 every person and thing is described with almost mathema- 
 tical precision. "Why are not laws equally clear and definite, 
 as to the constitution of the visible Church of our Redeemer, 
 laid down in the New Testament ? We suppose one reason 
 to be, that the Great Head of the Church did not deem one 
 uniform and unvariable mode at all needful either to the 
 being, or well being of his Church ; if he had so thought, 
 we would have had explicit laws relative to the matter ; not 
 mere hints, or passing allusions only. 
 
 Besides, if we could accurately discover the precise form 
 of government of any particular church founded by the 
 Apostles, say that of Jerusalem, it would not follow that 
 Christian churches now, either should or could be conformed 
 to it in all particulars. Where are prophets or inspired 
 teachers in Christian churches now ? Yet there were such 
 in the churches in question. 1 Cor. xii. Where are workers 
 of miracles ? Where are they who speak with tongues, or 
 interpreters of them ? Have the Apostles lived for ever ? 
 
 In these matters, those churches can not be followed now. 
 Besides, supposing the precise form of government of the 
 church mentioned to be indisputably ascertained, the ques- 
 tion would start up in a reflecting mind : Were all other 
 churches founded by them built exactly after the model of 
 the one in Jerusalem ? Certainly, tliis can not be shown 
 from the New Testament ; and if they were not, who has 
 a right to say that all other churches must conform to the 
 
FIRST EPISTLE OF PETER 261 
 
 model of any particular visible churcli of Christ now ? On 
 this topic much ink has been wasted, and it is quite time 
 that all the churches of our Lord cease disputing on this 
 matter ; or if there is any debate on the subject, let it be by 
 a few well-informed men, and that in order to strike Bigotry 
 and Pharasaical Arrogance right in the heart. Certainly, 
 the flock of Christ should have teachers of the word ; rulers, 
 to restrain and discipline, if needful, the disorderly and ob- 
 stinate, with deacons to attend to the wants of the poor, 
 sick, and persecuted. These seem to be the officers that are 
 essential to a rightly constituted church of Christ ; officers to 
 remain till Christ comes again. All the other niceties are 
 very doubtfuL 
 
 The word Elders, as here used, is the same as Alder* 
 men, or Senators ; and is a terra, not of age, but of office. 
 Peter here distinguishes the flock from the elders of it, or the 
 officers of the churches from private Christians. Comp. Acts 
 11 : 30, with 29 v. ; 14 : 23 ; 15 : 4 ; 20 : 7 ; 1 Tim. 5 : 17 ; 
 Jas. 5 : 14 ; 1 Tim. 5 : 19 ; 2d John 1, and 3d John 1. What 
 sort of officers the elders were, must be determined from the 
 nature of the duties enjoined on them. 2, 3 vs. / beseech : 
 vct^xKxxS. The verb means to call to one's side, and hence 
 to warn, comfort, or beseech. Sometimes one of these sig- 
 nifications is the more prominent, sometimes another. But 
 they are all included in the term itself. See 1 Thess. 2 : 11. 
 Here, beseeching or earnest entreaty is especially denoted, 
 as in Matt. 8 : 5 ; 18 : 29 ; 1 Pet. 2 : 11 ; 5 : 12. I, the fel- 
 loiv-elder, beseech ; or the co-elder, elder with you. Peter so 
 calls himself, not to deny that he was an Apostle of Jesus 
 Christ, 1 : 1, neither as an over-modest term of no meaning, 
 (for his words, like Paul's, well from a pure heart, 2 Cor. 2 : 
 17,) but to show that he was an Elder as well as an Apostle; 
 that the higher office included the lower. (Comp. 2d and 3d 
 Jno.) 
 
262 EXPOSITION OF THE 
 
 Wibiess of the sufferings of Christ, or tlie Christ ; as 
 also in 13th verse. The word ivitness is applied especially 
 to those who witnessed the life and death of Jesus, and who 
 bore testimony to his resurrection ; and who also preached 
 the gospel in all its parts as made known to them by his 
 Spirit. See Luke 24 : 46-48 ; Acts 2 : 32 ; 10 : 39-42 ; 22 : 
 15. It designates one then abundantly qualified for his 
 office ; an eye and ear witness of facts, an inspired teacher. 
 Peter mentions that he was a witness of the sufferings of 
 the Christ in order to give weight and authority to what he 
 had before said on this subject. 2 : 24 ; 3 : 18. (See Mark 14: 
 33, 34.) 
 
 Partaker of the glory, &c. : sharer in eternal life ; having 
 this life already begun in my soul ; possessing a part already, 
 and expecting the whole hereafter. Comp. Jno. 3 : 36 ; 2 Cor. 
 5 : 5. Grace, or the work of the Spirit in the inner man, is 
 here called glory, because it is the same in kind ; the purify- 
 ing influences of the Spirit constituting the temper of the 
 glorified in the regenerated soul. These official titles, to- 
 gether with this description of his character as a believer, 3 : 
 7, are skillfully brought in as motives, to engage the careful 
 attention of the Elders. 
 
 2. Act the part of shepherds, &c. : TroifjLutxre, tend. The 
 verb does not to mean simply to feed, but to feed, guide and 
 control; to tend a flock, act as a shepherd or pastor. Luke 
 17 : 7. " "Who of you, having a slave — acting as a shep- 
 herd,'"' &c., i. e., tending a flock, or leading it to pasture, 
 watching and defending it. So also, 1 Cor, 9:7. " Who acts 
 as a shepherd to a flock," i. e., who tends a flock. Hence 
 the term is here applied to the ordinary teaching and ruling 
 Elder, the shepherd, or bishop (overseer) of any particular 
 flock of Christ. " Tend the flock of God among yonf'' i. e., 
 act as shepherds to the particular churches of God in Lesser 
 Asia. Here Peter shows that he considers Elders and Pas- 
 
FIRST EPISTLE OF PETER. 263 
 
 tors or sliepherds to be words denoting one and the same 
 church officer; and their specific duties are to teach and 
 govern kindly the churches. Comp. Jno. 21 : 16 ; Acts 20 : 
 28 ; Tit. 1 : 5, 7. The flock of God, ^oi^^nov. GocVs little 
 flock, strictly. It is a diminuative term, expressive of en- 
 dearment — God's beloved flock : as in 3d v. ; Luke 12: 32 ; 
 Acts 20 : 28, 29. 
 
 Discharging the bishop^ s oflice ; iTriFKOTrovvrei : acting as 
 overseers of it, or its bishops. It does not mean any kind of 
 inspection, but the oversight of an overseer. Episcopos, 
 usually rendered bishop, means overseer or inspector, super- 
 intendent of a particular church ; not an overseer over other 
 teachers and rulers in the churches. See Acts 20 : 28 j 
 (where only it is rendered overseers; it should be bishops.) 
 Phil. 1 : 1 ; 1 Tim. 3:2; Tit. 1 : 7 ; 1 Pet. 2 : 25, to Christ. 
 In these four places only is the word episcopos applied to 
 church officers in the New Testament ; and it is of the same 
 meaning as Shepherd and Teacher. Eph. 4 : 11 ; 1 Cor. 12 : 
 28, 29. Bishop, Pastor, and Elder then are synonyms in 
 the New Testament ; denoting one and the same church 
 officer ; viz., the ordinary teacher and governor of a church, 
 or congregation of Christians, And here Peter tells the 
 Elders to act as Pastors and as Bishops ; just as Paul does. 
 Acts 20 : 28. The word Elder, however, more particularly 
 denotes ministers as rulers; Sliepherd and Overseer, as 
 teachers and inspectors, A diocesan bishop, or one superior 
 in office and authority to other bishops or ministers, is an 
 office no where recognized in the New Testament. Such an 
 office is of human institution : it may at times, for aught we 
 know, be salutary to the church ; but to say that it is of 
 divine institution, is to say what never has been proved ; nor 
 can be. 
 
 Not by constraint, but vnllingly, &c. Here the Apostle 
 describes the manner in which they are to teach and govern 
 
264 EXPOSITION OF THE 
 
 the churches. Literally, not necessarily, i. e., not of neces' 
 sifi/ ; uvayicccG-rali =B^ uvdyy.Yii. Heb. 7 : 12. He alludes to the 
 necessity imposed by the nature and circumstances of the 
 case. ' Do not attend outwardly and mechanically to this 
 matter, simply because you have been set apart to this 
 office, and the people expect it of you ; or because your offi- 
 cial station says i/oii must, but with right good will.' Heb. 
 7: 12. " The priesthood being changed, there is made, of 
 necessity, a change also of the law ;" i. e., such a change is 
 evident from the very nature and circumstances of the case. 
 Not for the sake of base gain, hut of a ready mind. Comp, 
 Tit 1 : 11, To preach /oy the sake of money, and to receive 
 money for preaching, are very different things ; a distinction 
 ivith a difference, though some seem slow to understand it. 
 1 Cor, ix ; Gral. 6 : 6 ; 1 Tim. 5 : 17. ' Not from motives of 
 avarice, but with prompt and hearty love or earnestness :' the 
 mind going before the gold, 5r|«^wV<y5. 
 
 3, Neither as lording it over the heritages, &o. The 
 verb means to master, overpower. Acts 19 : 16, Hence, to 
 exercise civil authority ; to be lords or governors of the people. 
 Matt. 20 : 25 ; Mark 10 : 42, Comp. 2 Cor. 1 : 24 ; Luke 
 22 : 25. The heritages : The word properly means lots ; and 
 hence, portion, i?iheritance, or possession; as here, and in 
 Acts 8 : 21 ; 26 : 18 ; Col, 1 : 12. The flock of God, or 
 churches in the Lesser Asia, are called the lots, or posses- 
 sions ; perhaps, in allusion to the division of Canaan by lot. 
 Ps. 94 : 5 ; Mic. 7 : 14, But being models to the flock, or 
 patterns for imitation ; as the word is used in Phil. 3 : 17 ; 
 1 Tim. 4 : 12 ; Tit. 2:7, ' Not acting as lords over God's 
 possessions, but setting an example in every good word and 
 work.' 
 
 4. And then, when the Chief Shepherd, &c. And then : 
 y.cu is here used to denote a consequence, the result of the 
 right discharge of their duties. Thus elsewhere, e. g. Matt, 
 
FIRST EPISTLE OF PETER. 265 
 
 11 : 18, 19, " And therefore they say, He has a demon." 
 " And therefore they say. See a glutton." Jno, 7 : 22. Eom. 
 11 : 35. " "Who has first given unto him ; and then it shall 
 be given unto him again ? " The Chief Shepherd or pastor : 
 Christ alone is Archbishop of the churches, by divine right. 
 
 Has shoum himself, or appeared. See on 4 : 18. Comp. 
 1 : 7, 13 ; 4 : 13. Ye shall carry off a crown, &c. See on 
 1 : 9. The allusion seems to be to the crowns or wreaths 
 given to the successful competitor in the heathen games. 
 These wreaths were generally of parsley, olive, and the like, 
 and hence were fading in their nature ; while the shouts of 
 — " well done," that burst from the approving crowd, were 
 noisy indeed, but transient. (Comp. Heb. 12 : 1.) And com- 
 paratively worthless too ; since many such conquerors out- 
 lived their honors, and died — banished in a strange land. 
 But the honors of the faithful Minister of Christ can not 
 fade ; the crown Christ will put on his head at his second 
 coming will be everlasting ; for His approbation, and that 
 of the holy creation, will never cease. And the glory of 
 which the crown is made up, consists, besides, of a life 
 holy and blessed to all eternity, by the side of the Chief 
 Shepherd himself. Rev. 2 : 10 ; 1 Cor. 9 : 25, " The un- 
 fadeable crown of glory," — strictly, the glory, i, e, eternal 
 life, " Glory " is the genitive of explanation : ' The Crown 
 that can not fade. Glory,' (See on 1 : 13 ; 3 : 7.) Comp. 
 1 Cor. 2:7; Rom, 8 : 18 ; 9 : 23, last clause ; 1 Pet, 5 : 10, 
 with 1 v. 
 
 DOCTRINES. 
 
 1. The Apostles can have no successors, as Apostles; but 
 as Elders, Bishops or Pastors, they have, 1 v., with 1:1; 
 Matt. 28 : 20. 
 
 2. Spiritual life is the temper of the glorified begun in 
 
 18 
 
266 EXPOSITION OF THE 
 
 the soul ; not only a pledge, but a part of future glory. 1 v, 
 Jno. 3 : 36. 
 
 3. The Ministers of Christ are Elders, Pastors or Bishops, 
 equal in authority and jurisdiction under the Chief Shepherd ; 
 who alone is Head and Master. 2, 4 vs. 
 
 4. To preach the word, inspect and govern kindly the 
 flock of Christ, are their specific duties. They are not to 
 exercise despotic rule and dominion, but be models of every 
 virtue to the people of God. 2, 3 vs. 
 
 5. These duties must be performed, not from a regard 
 merely to outward decencies of rank and station, but will- 
 ingly ; not from a principle of avarice, but with the prompt 
 zeal of love. 2 v. 
 
 6. The great motive to encourage them in so doing, is 
 the future reward of grace. The faithful Shepherds of 
 Christ's flock must not look for their chief recompense here. 
 But when the Chief Shepherd shows himself — all will be 
 well. Then the dazzling crown of Grlory shall glitter on 
 their heads : the sun of their honors shall never set. 4 v. 
 
 REMARKS. 
 
 1. " No man was ever scolded out of his sins." Let 
 then the Christian Ministry not speak roughly, but, like the 
 venerable Apostle, use entreaties. 1 v. 2:11; 5 : 12. 
 
 2. It becomes the teachers of the Church to ask them- 
 selves whether the?/ are partakers of the glory to be uncov- 
 ered ? For how can Shepherds tend the flock, if destitute of 
 love to the Chief Shepherd and the sheep ? 1, 2 vs. Jno. 
 21 : 16. 
 
 3. Avarice and the lust of power have been but too fear- 
 fully exhibited by men calling themselves pastors of the flock 
 of God, — but who, in reality, were servants of the Devil. 
 And no church has so signally disregarded Peter's injunc« 
 
FIRST EPISTLE OF PETER. £67 
 
 tions as that church which pretends to be founded on him. 
 2, 3 vs. 
 
 4. "When any of the Elders of the churches of Christ are 
 tempted to become discouraged in the self-denying work of 
 the ministry, let them remember that it is a good work ; and 
 the reward unutterably precious. If this will not animate 
 them in duty, then they have mistaken their calling. The 
 Chief Shepherd needs no half-hearted overseers of his flock ; 
 and he who died for the Sheep, expects the Shepherds he has 
 appointed, to serve him and them warmly — with their eye 
 fixed on the crown of Life. 4 v. 
 
 Likewise, ye younger, be submissive to the elders, (or 
 aged.) But do ye all, submissive to one another, wrap your- 
 selves in humility ; for G-od arrays himself against the proud, 
 but to the lowly he gives grace. Lie low, then, under the 
 mighty hand of God, that he may lift you up in the set time ; 
 casting oft' all your carefulness upon him, because he ten- 
 derly cares for you. Be sober, keep awake ; your adversary 
 the devil, as a roaring lion goes about, seeking whom he may 
 devour. Whom withstand, firm in the faith ; knowing that 
 the same kind of sufferings must be endured to the end by 
 your brotherhood in the world. 5-9 vs. 
 
 5. The younger are either the people, or private Chris- 
 tians, who are required to obey the Elders of the churches, 
 (see Heb. 18 : 7, 17;) or else the younger disciples as opposed 
 to aged disciples, who were in Christ before them. Rom. 
 16 : 7 ; Acts 21 : 16. We agree, however, with those who 
 think that private Christians are meant. If their teachers 
 and rulers are called Elders, there is nothing strange in the 
 fact, that they who are subject to their authority, under 
 Christ, should be named the younger, or youth. Besides, in 
 the Apostolic churches, men considerably advanced in years, 
 seem usually to have been set apart to watch over the flock 
 of Christ. Hence, Paul is so careful to admonish Timothy : 
 *'Let no one despise thy youths 1 Tim. 4: 12. (And we 
 
268 EXPOSITION OP THl 
 
 think it strange, that churches now should so often prefer a 
 young soldier of Christ to a veteran in arms. Surely, neither 
 shoQld be lightly esteemed by the brethren ; but experience 
 or practical wisdom must, except in some few rare instances, 
 be with those who have been longer battling with the power 
 of darkness.) The Apostle, too, has just been addressing the 
 Elders of the churches, and it seems most natural to under- 
 stand him of the same officers here. Likcivise : i. e. from 
 the like motive, namely, the crown of Grlory that cannot 
 fade. 4 v. (See on 3 : 1.) Hence the sense is : ' From a 
 like regard to the future reward of grace, do ye, the people 
 of the churches, arrange yourselves under your leaders ; 
 being submissive and obedient to them, as teachers of Christ's 
 laws.' 
 
 But do ye all, submissive (or submitting yourselves) to 
 one another^ wrap, &c. Ye all; i. e. all of you, whether 
 people or elders; for here the Apostle addresses both. He 
 enjoins the cultivation of a lowly mind or humility, and mu- 
 tual deference and respect. All, whether ministers or people, 
 are required to help one another in good offices, and to cher- 
 ish mutual esteem. The participle here, as usual with Peter, 
 denotes the manner ; manner in which the humility is to be 
 shown. ' Show, all of you, a lowly mind, by cherishing re- 
 spect and deference to each other.' Wrap yourselves in humi- 
 lity, or with a lowly mind : iyKOf/.^as-oio-es be clothed with hu- 
 mility as with an enkomboma ; or large outer garment, — 
 usually worn by slaves. So the sense is : Throw this cloak 
 over all your other virtues ; let a lowly mind be especially con- 
 spicuous.' This allusion in the verb to an outer garment or 
 cloak, we have expressed by translating ivrap yourselves in. 
 
 For God arrays himself against, &c. : comp. Jas. 4:6; 
 5 : 6. The term is a military one : God is, indeed, in himself 
 a Host ; a host, compared with which the intelligent creation 
 is less^ than nothing. If He sets himself against one, who 
 
FIRST EPISTLE OF PETER. 269 
 
 can be for him ? But this he does to all tJie proud, the super- 
 cilious, or scorners^^ The word here used, the LXX. employ for 
 the Hebrew word scorner ; one regardless both of God and 
 man. It strictly means appearing above another, very con- 
 spicuous^-in one's own sight. Hence arrogant, haughty, 
 scornful. It is found elsewhere. Luke 1 : 51 ; Rom. 1 : 30 ; 
 2 Tim. 3:2; Jas. 4 : 6. 
 
 But to the lowly he gives grace : i. e. he bestows on them 
 many tokens of his favor, which is life. He is the friend of 
 the humble, but the enemy of the proud. The motive here 
 used is taken from Prov. 8 : 34, according to the LXX. which 
 agrees in sense with the Hebrew. For, "he scorneth the 
 scorners," is the same as, " he arrays himself against them ;" 
 he derides their vain opposition to Him, or utterly discomfits 
 them. Comp. Ps, 2 : 4. 
 
 Lie loiv, then, (or be humbled) under the mighty hand, 
 (Sec' Then, i. e. because God is the foe of the proud, but the 
 friend of the lowly, 5 v. The mighty hand of God ; i. e. the 
 particular manifestation of his just power before mentioned, 
 4 : 17. It is the same as the judgment on the house of God ; 
 the severe chastisement, or persecution allowed to overtake 
 the disciples of Christ. The burning kindled by them being 
 under his management and control. While bad men act out 
 their own bad passions most freely, God directs the fierce whirl- 
 wind hither and thither, as it seems good in his sight. Hence 
 the remarks of Doddridge on this phrase are correct; only he 
 should have left out the doubtful words. " Perhaps by this 
 expression, the Apostle may intend to remind them that the 
 hand of a righteous providence was concerned in those events 
 which were owing to the wickedness of men ; so far concerned 
 as to overrule them, and render them instrumental and sub- 
 servient to the accomplishment of his own wise designs." See 
 Prov. 21 : 1 ; Ps. 17 : 14. " From men, thy hand, Jehovah" 
 i. e. instruments employed by thee ; as here Isa. 10 : 5, When 
 
270 EXPOSITION OF THE 
 
 G-od suffers his people to be greatly persecuted, there is great 
 need of their humbling themselves before' him, bewailing 
 their sins. 
 
 That he may lift you tip, or deliver, honor, and prosper 
 you. Luke 1 : 59 ; Acts 13 : 17 ; 2 Cor. 11 : 7 ; Jas. 4 : 10. 
 In the set time : literally, — in season or a set time. It does 
 not mean simply a ft time, though that is implied, but also a 
 fixed or definite time, or season = in due season, the right 
 set time. Peter alludes chiefly to the time of deliverance as 
 settled and fixed by G-od , for he had before told them that 
 the season of the begimmig of the Judgment had come, 4 : 
 17 ; here they are reminded that there is a season for its con- 
 tinuance, recommending a lowly prostration of soul before 
 God as a means to hasten its removal. 
 
 7. Casting off, &c. This participle depends on the im- 
 perative, be humbled, in the foregoing verse, ' Lie low then 
 under this judgment, bewailing your sins ; and yet confiding 
 in the Father who chastises you : casting off, &c. All your 
 carefulness : strictly, all the carefulness of yours — all this 
 your anxiety ; alluding particularly to their dread of the 
 burning, coming among them ; and the consequent cares 
 that seized them respecting themselves, their families, and 
 their fellow disciples. Now, says the Apostle, all this your 
 carefulness cast off upon God ; it is a load too heavy for you 
 to bear. Trust God, leaving events in His hands. See Ps. 
 55 : 22, to which Peter alludes. The construction is also a 
 pregnant one : ' Cast off all this your anxiety, and lean on 
 God.' Comp. Phil. 4 : 6, 7. The noun /^i^if^wi means dis- 
 tracting care, undue anxiety, carefulness ; Matt. 13 : 22 ; 
 Mark 4 : 19 ; Luke 8 : 14 ; 21 : 34. Once of the pressing 
 and painful anxiety resulting from watching over the churches ; 
 the cares of the Apostolic office ; " care about all the 
 churches," 2 Cor. 11 : 28. 
 
 'Because he tenderly cares for you : 'drt uuru jA.iXu tti^i 6/^2 v. 
 
FIRST EPISTLE OF PETER. 271 
 
 strictly, because there is a care to him about you. The sense is, 
 He himself is concerned about you ; or he tenderly cares for you 
 God is here represented as a kind-hearted father, who, (al- 
 though he chastises severely, and ivhile he does it) is bent on 
 their welfare. The necessity of such chastisement grieves 
 him to the heart, and his feelings yearn towards the chas- 
 tised. The dative, to him, relates to this tenderness, this 
 careful love on his part. (See Buttman's Gr. Gr. by Robin- 
 son, k 133. Note 2.) Hence we have translated, he tenderly 
 cares for you. This, with other anthropopathic expressions 
 common in Scripture, is exceedingly beautiful and energetic. 
 What a dark book the Bible would have been if God had not 
 condescended to speak as men do ; clothing himself, for our 
 instruction, with human affections ! But now it sheds a 
 warm, bright light in this benighted world. 
 
 8. Be sober, keep awake : &c. Confidence in God in try- 
 ing scenes must be combined with watchfulness over our- 
 selves. Be sober, not intoxicated : see on 1 : 13. Keep 
 awake : comp. 1 Thess. 5:6; ,Matt. 26 : 38, 40, 41. ' Like 
 sober sentinels, keep awake ; be very watchful.' Verbs alike 
 in meaning are repeated because the Apostle feels warmly, 
 and wishes to impress on their minds the importance of the 
 duty. Your adversary, the devil, &c. Here the reason is 
 given why they should be exceedingly vigilant. Because 
 here {'Jn) is omitted by most critical editors of the New Tes- 
 tament, although it is retained by Bloomfield. It certainly 
 is more lively and emphatic without this particle : "Be so- 
 ber, keep awake ; your adversary goes about," &;c. — thus de- 
 scribing him in the very act of prowling about the camp of 
 the saints, intent on seizing the sheep. The devil, ^tuQoXci = 
 slanderer, accuser, by way of eminence. A lion roars when, 
 roused by hunger, he goes about in search of food. Jud. 14 : 
 5 ; Ps. 22 : 13. The devil is here spoken of as the chief 
 author and instigator of the persecution of the righteous ; 
 
272 EXPOSITION OF THl 
 
 the subordinate officers and privates of his army being, not 
 only bad spirits, but wicked men. Eph. 2:2; 6 : 12 ; 2 Cor. 
 4 : 4 ; 1 Thess. 2 : 18. The head lion is put, by synecdoche, 
 for all who follow him. The devil and his agents have tried 
 various methods to drive true religion out of the world ; when 
 the Apostle wrote he had begun to terrify by deaths, most 
 cruel and shameful. Nero lighted the burning at his sug- 
 gestion, and others followed the example he gave ; but the 
 fear of God, and the love of Christ, when once truly implanted 
 can not be uprooted by any created powers. Seeking whom 
 he may devour, that is, bent on killing you. 
 
 "We may remark here, that a number of foreign divines, 
 with others nearer home, (anxious, it seems, to be seen in 
 company with such celebrated characters,) appear to be 
 alarmed somewhat at the personal existence of the devil and 
 his angels, and hence deny his existence altogether ; sup- 
 posing the devil to be a personification for the evil principle 
 or sin. Rare, learned, and honest interpreters indeed ! By 
 going on in the same way, they will land on the bogs of 
 perfect absurdity ; for thus it can be proved that Paul had 
 no personal existence, that word only meaning benevolent 
 perseverance ; and that Peter was but a figure of speech 
 when he delivered the sermon on the day of Pentecost, his 
 name being only a personification for fiery zeal. Nay, that 
 the Great and Dreadful Name of Jehovah himself — means 
 Nothing. And into this black Atheism some have already 
 rushed. But the fool only has said in his heart, God — 
 nothing. Ps. 14 : 1. Surely such men are uxXoTt^utTrio-KOTroi, 
 bishops of a charge not properly belonging to them ; they are 
 out of their parish, when they attempt to treat of holy things. 
 Their irreverent spirit may do well enough to comment on 
 those pagan poets, " who love to box the ears of all the gods 
 at once," but they should let The Holy Book alone : procul, 
 procul este profani. 
 
FIRST EPISTLE OF PETER. 273 
 
 9. Whom, withstand, &c. : i. e. stand against — give no 
 place to him by your fears. Firm, fixed or unwavering, in, 
 the faith : The faith here means the gospel, the truths be- 
 lieved ; and also the principle which lays hold of them. 
 ' Be unwavering in your belief of the gospel.' An unshaken 
 Hope of eternal life is the helmet to be worn, especially in 
 persecution. See 10th v. ; 1 : 7, 13 ; 4 : 1, 6, 13. As to 
 this use of the words, the faith, see Eph. 6 : 16 ; 2 Cor. 
 4 : 13 ; Phil. 1 : 25 ; in each of which passages the original 
 has the article. Knowing- that the same kind of sufferings, 
 &c. : Clear indeed was our Apostle's prophetic foresight of 
 the coming sorrows of the brethren, to be inflicted by the 
 heathen ! The verb iTnreXetTeoit, may mean, either to be 
 endured to the end, or to be paid in full ; the former is more 
 likely the true meaning. " By your brotherhood in the 
 world : " i. e. on earth, opposed to those in heaven. Comp. 
 4 : 1, 6. God's family is, as yet, in different rooms of his 
 great house, the universe. Jno. 14 : 2 ; Eph. 2 : 15. Those 
 in the lower room are subject to suffering, — and they only ; 
 but all at last will meet, perfectly blessed, in the same room 
 — at home for ever. 10th verse. 
 
 DOCTRINES. 
 
 1. Private Christians should give all proper deference 
 and submission to their leaders in the Lord. 5 v. 
 
 2. Mutual esteem is the duty of all, whether ministers 
 or people ; thus we should always be throwing humility over 
 all other Christian graces. 5 v. 
 
 3. The proud and scornful will be punished severely by 
 God, but on the lowly he will heap up his favors, 6 v. 
 
 4. Penitent humility is especially becoming us when 
 suffering under the pressure of the Almighty's hand ; no 
 matter what instruments he directs and governs in chas- 
 tising us. 6 V. 
 
274 EXPOSITION OF THE 
 
 5. God lifts his children out of the fire at the fittest 
 season ; in wisdom and love he appoints the beginning and 
 end of all our trials. 6 v., with 4 : 17. 
 
 6. Childlike trust in God will set us free from all dis- 
 tracting care about the future. 7 v, 
 
 7. Times of persecution especially demand, on the part 
 of Christians, great watchfulness, unwavering faith in the 
 gospel, and holy boldness. 8, 9 vs. 
 
 8. The devil is the prime mover and chief instigator in 
 all persecutions of the righteous. 8 v. 
 
 REMARKS. 
 
 1. The insubordination too often manifested in Christian 
 societies, shows disregard to a plain divine command. 5 v. 
 Heb. 13 : 17. 
 
 2. What an enemy is God ! what a friend and shield ! 
 If he be for us, who can be against us ? If he be against us, 
 who can be for us ? 5 v. 
 
 8. " They who recognize no other providence but their 
 own foresight, are always burdened with the care of their own 
 happiness ; " but they who lean on God, have peace indeed. 
 
 7 V. 
 
 4. The moment slothfulness begins, that moment dangers 
 stand thick about us. Let us then be sober and keep awake. 
 
 8 V. 
 
 5. The first and constant lesson to be learned in the 
 school of Christ, both by the teachers and the taught, is 
 Humility. This mantle hangs gracefully on the shoulders 
 of every disciple, and they who have it not, belong to the 
 school of Satan. 5 v. 1 Tim. 3 : 6. 
 
 Now the God of all grace, who hath called us to his 
 eternal glory in Christ Jesus, after ye have suffered a little, 
 himself thoroughly restore, establish, strengthen, found you. 
 
FIRST EPISTLE OF PETER. 275 
 
 To him he tlie glory and the dominion for ever and ever. 
 Amen. 10, 11 vs. 
 
 By Silvanus, (the faithful brother, as I am persuaded,) I 
 have written briefly to you, beseeching and testifying this 
 to be the true grace of God, in which ye stand. The church 
 fellow-chosen in Babylon — greets you, and Mark, my son. 
 G-reet one another with a kiss of love. Peace to you all that 
 are in Christ Jesus. Amen, 12-14 vs. 
 
 10. The Apostle, (having alluded to their anxiety about 
 the anticipated persecution, and urged them to cultivate 
 humility and trust in God, with watchfulness over them- 
 selves, and boldness in conquering the fear of death, 6-9 vs.,) 
 now concludes with an excellent and comprehensive prayer 
 for them ; a prayer suited to their then state, and summing 
 up in a few words the great and blessed results of the trials 
 of God's children. The God of all grace, or from whom all 
 grace comes; the author of every good and perfect gift. 
 Jas. 1 : 17. Who hath called us to his eternal glory, or who 
 hath renewed us to obtain the eternal glory, which he im- 
 parts to his children. Comp. 1:3-7; 4 : 13 ; 2:9; 2 Pet. 
 1 : 3. In, or by Christ Jesus ; i. e. in consequence of our 
 oneness with him, legal and spiritual. Comp. 14th v. By 
 Christ Jesus, would mean, by his obedience unto death as 
 our Priest and Surety, "We prefer the jirst interpretation ; 
 if the other had been Peter's thought, he would very likely 
 have used ^lie. with the genitive — through ; as in 1 : 3, 21 ; 
 2 : 5. o'A/yov TTccSevrui, you having suffered a little, i. e. after 
 you have suffered a little. A little relates both to the com- 
 parative shortness of the time and of the sufferings : a little 
 suffering for a little while : as he uses cA/yov u^rt, just now 
 a little. 1 : 6. Or, he may allude to time only, a little 
 while. Perhaps, this is the more exact view, since thus a 
 little while of suffering contrasts well with the eternal glory 
 following it, Comp. Rom, 8 : 18. 
 
 Himself thoroughly restore, mend, cure, or bring to a 
 
276 EXPOSITION OP THE 
 
 sound and healthy state ; make perfect — as once before sin 
 entered into the heart, Kcirx^rl(rott. See Mark 1: 19; 1 Cor. 
 1 : 10; Gal. 6:1; Heb. 13 : 21. Establish, fix permanently, 
 confirm in all holy thoughts and deeds. Luke 22 : 82; Rom. 
 1 : 11 ; 2 Pet. 1 : 12. Found you : the verb means to lay a 
 foundation ; hence to make immovable. Eph. 3 : 18 ; Col. 1 : 
 23. So the sense is : ' May God make you in every respect 
 as you should be, abundantly strengthen you, and make you 
 immovable in the way of holiness.' The repetition of the 
 synonymous verbs here strengthens the thought. Another 
 reading has the verbs in the future : "himself will make per- 
 fect," &c. ; though the use of the imperative seems more 
 natural and appropriate in a prayer. The certainty of the 
 thing prayed for is the same either way ; for inspired 
 prayers show what God intends to do for the children he 
 has chosen and begotten again ; such prayers being, in a 
 peculiar sense, agreeable to his will. 1 Jno. 5 : 14, 15. 
 
 11. This doxology has been explained, 4 : 11, where it is 
 also found. It is w^orthy of special attention that this prayer 
 and doxology is, in fact, addressed to the Triune God. The 
 Father is addressed as the fountain from whom all grace 
 comes ; The So7i, as the one in lohom we have Eternal Glory ; 
 and the Spirit, though not directly named, is yet clearly 
 addressed as the one who effectually calls, makes perfect, 
 strengthens and renders immovable the regenerated ; for his 
 peculiar work is to make holy, and hence he is called The 
 Holy Spirit. 
 
 12. See the Introduction. The pronoun vf^tv, to you, can be 
 connected either with "the faithful brother to you,''^ or with 
 " I have written briefly to you.'''' The latter we think more 
 natural ; for the relation of Silas, (Paul's fellow-laborer,) to 
 them was a fact well known by them ; but the fact that 
 Silas was now with Peter, and about to bear his letter to 
 them was one they could not know without being told. By 
 
FIRST EPISTLE OF PETER. 277 
 
 Silvanus, through or by means of Silvanus, 1 have loritten 
 to you, in itself considered, may mean either by Silas as his 
 amanuensis or penman, or by him as the bearer of the 
 letter. We prefer the latter ; because there is no clear and 
 undoubted proof of any Apostle having employed an amanu- 
 ensis but Paul ; and he did, for the same reason that Presi- 
 dent Dwight did — a painful disease of tLe eyes, being " the 
 thorn in the flesh" of them both. See 2 Cor. 12 : 7 ; Gal. 4 : 
 13-15 ; Gal. 6 : 11, Gr. (As this opinion is a matter more 
 curious than important, we simply refer to the passages 
 which seem very clearly to hint at its truth,) Hug makes 
 this clause refer to a lost letter of the Apostle, delivered to 
 them formerly by Silas ; but this opinion rests on no good 
 foundation, because the aorist tense which Peter here em- 
 ploys can relate as well to what was done five minutes be- 
 fore the time in which Peter was writing this postscript, 
 12-14 vs. — as to any other past duration. Tlte concludon 
 of our Apostle's letter is contained in the 10th and 11th vs, 
 "What follows is a postscript ; in which he states the fact 
 that the letter which he had just written, (referring to all 
 the epistle, except the three last verses,) was to be carried 
 to them by Silas : thus giving them clear proof of its genuine- 
 ness. 
 
 The faithful brother ; i. e., brother to Peter, brother in 
 the eldership, or ministry. Comp. 2 Cor. 1 : 19 ; 1 Thess. 1 ; 
 1. As I am persuaded ; not, "as I suppose." The verb 
 means to reason or think out. Mark 11 : 31 ; 2 Cor. 3 : Oy 
 and hence to conclude, or to come to a satisfactory opinion 
 after reasoning = to be persauded, hold as certainly true ; as 
 in Rom. 3 : 28 ; 6 : 11 ; 8 : 18. There is no doubt then im- 
 plied ; on the contrary, the Apostle tells them that he had 
 satisfactory evidence of the fact of the fidelity of Silas as a 
 minister of Christ. I have written to you hriejhj, ^l ixiym^ 
 
278 EXPOSITION OP THE 
 
 with few words. (Comp. Eph. 3 : 3, where Paul refers to the 
 two preceding chapters.) 
 
 Beseeching and iestifying : on the first word, see note on 
 the first verse. ETrl^cx^rv^at)^ giving testimony upon^ that is, 
 testifying to, or giving additional testimony. There may- 
 have been Judaizers among the churches, trying to under- 
 mine Paul's Apostolic authority, and hence one design of 
 Peter, in writing this epistle, may have been to give his 
 testimony to Paul's teaching as agreeing with his ; though 
 we prefer the former interpretation. That this is the true 
 grace of God ; or this to be the true grace of God. This 
 (t^Jt^jv, sc. iTTta-TcXTiv) letter, for this noun must be supplied in 
 thought. That this (letter) is, contains, or exhibits. Mark 
 14 : 22, 24. The Apostle, as it were, points with his finger 
 to this letter, and says. This is the true grace of God, i. e., 
 the true gospel, of which God is the author. Comp. 4 : 17. 
 The Gospel is called Grace, because the great truth it dis- 
 covers, is Salvation by grace. This is Paul's explanation of 
 the phrase, ' grace of God,' as thus used. Acts 20 : 24. 
 " The gospel of the grace of God ;" i. e., the gospel treating 
 of God's grace. In this phrase, " of the grace," is the geni- 
 tive of the object ; as often elsewhere ; e. g. " Conscience of 
 God,^^ concerning, or relating to him. 1 Pet. 2 : 19. " The 
 gospel of the kingdom,'''' i. e., treating of that kingdom. Matt. 
 4 : 23. The word of the cross, i. e., the doctrine concerning 
 the atonement of Christ. So " the gospel of the grace of 
 God" means, the glad tidings concerning our salvation by 
 God's grace. It is because of this leading truth contained 
 in it, that it is named, Grace, and Grace of God. 
 
 That Grace and the Grace of God are used to denote the 
 gospel the following passages will prove ; Acts : 13 : 43 ; " who 
 persuaded them to continue in the grace of God,'''' or adhere 
 to the gospel ; teaching salvation by Grace : comp. 42 v. ; 
 Tit. 2 : 11. " For the grace of God, bringing salvation, (an- 
 
FIRST EPISTLE OF PETER. 279 
 
 nouncing or declaring it) hath appeared to all men ; teaching 
 lis," &c. 12 V, ; Gal. 5 : 4, — " whoever are justified by law, 
 ye have fallen off from Grace, or tlie Grace,''^ rvig ;*;«?""««. The 
 meaning of which is : " Whoever desire and endeavor to be 
 justified by obeying the Law, ye have utterly renounced the 
 Gospeir Grace here is the opposite of Laiv, and hence must 
 mean the gospel, and nothing else. Men may fall off" from 
 the gospel, renouncing the doctrine of Salvation by Grace ; 
 but the spiritual life in the souls of those begotten again, 
 is imperishable. (1 Pet. 1 : 7, 23) ; Hcb. 13 : 9. "Be not 
 carried away by many colored and strange doctrines ; for it 
 is good that the heart be confirmed by Grace, not with meats," 
 &c. Here Grace means the Gospel, truly so called, in oppo- 
 sition to false doctrines in general, and Judaism in particu- 
 lar. See, also, 2 Cor. 6:1; Gal. 2 : 21 ; Col. 1 : 6, Avith 5 
 V. ; 2 Pet. 3 : 18, — " grow in grace, even in the knowledge," 
 &c. ; Jude 4 v. "When Peter calls this Epistle the true grace 
 of God, he hints that they who taught otherwise among them 
 were declaring a false gospel, and that they would now have 
 the means of detecting such teachers : which, if Barnes had 
 carefully considered, he would not have said that Peter, in 
 his first Epistle, makes wo allusion to the false teachers, so 
 graphically described in the second. The hint here given is 
 certainly full of meaning, and directed right to this point. 
 
 In which (grace) ye stand : icrrtjxxre, (the perfect, denoting 
 permanent state,) — ye have stood and still stand ; equivalent 
 to sta7id fast, persevere. So, Acts 26 : 22 ; Jno. 8 : 44 ; 2 
 Cor. 1 : 24, " for by the faith ye stand :''^ i. e. yc persevere by 
 clinging to the gospel. In lohich : strictly, into ivhich, (as 
 in 3 : 20) which we have, sometimes, thought meant, ' going 
 into which grace, ye stand,' i. e. as we say, ' entering into 
 the spirit of a work,' so here, entering into the very soul of 
 the Gospel ; thoroughly imbued with the intense freeness or 
 grace, which gives the gospel one of its most striking names. 
 
280 EXPOSITION OF THE 
 
 Thoroughly understanding this, ye persevere. If so, Peter 
 then teaches that gratitude for such grace Is one great means 
 of perseverance in truth and holiness. Be this as it may, the 
 general thought is clear. 
 
 13. The (church) fellow -chosen in Babylon greets you, 
 &c. " Church" is supplied with most, as being the correct 
 meaning of the Apostle. At least, this is more likely than 
 the view of those who consider that the wife and proper son 
 of our Apostle are meant. Yet this last opinion is not so 
 worthless as many think. For, without any force being ap- 
 plied to the original, we might render thus : " Syneclecta, 
 who is in Babylon," &c. Neander considers tSyneclecta (the 
 Greek word for ' fellow-chosen,') to be the name of Peter's 
 wife. And Peter was wont to be accompanied by his wife in 
 his travels, 1 Cor. 9 : 5. (The Popes have an odd way of 
 copying his example ; neither marrying, nor preaching the 
 gospel !) And hence there would be nothing strange that his 
 wife was in Babylon. But this name of a female is unusual ; 
 and it seems very probable that a Church was gathered in 
 Babylon, and this Church, chosen of God as well as those ad- 
 dressed, sends salutations to the disciples in Asia Minor : for 
 our Apostle's labors among the Jews were remarkably blessed. 
 Gal. 2 : 8. Besides, if Peter here meant to allude to his 
 wife the article would have been omitted ; (see Rom. 13, pas- 
 sim) as he does before the word, Mark. To this it may be 
 replied, that the article is used as the relative pronouu, ac- 
 cording to Neander's view ; but still the other interpretation 
 is more natural and less strained. For, on the supposition 
 that the word Church is understood, the article is absolutely 
 necessary ; but on the other supposition, it is needless. "We 
 adhere, then, to the ancient interpretation as correct. Mark 
 is, perhaps, the same as John Mark, and Peter calls him his 
 son, either because he was instrumental in his conversion, or 
 as a son he served with him in the gospel ; or for both rea- 
 
FIRST EPISTLE OF PETER. 281 
 
 sons. Acts 12 : 12 ; 15 : 37 ; Col. 4 : 10. (See 1 Cor. 4 : 
 15 ; 1 Tim. 1:2; Philemon 10 v. ; Phil. 2 : 22.) The same 
 John Mark seems to have been the writer of one of the gos- 
 pels ; the gospel which we now have, and which Peter ap- 
 proved ; thus stamping it with the seal of Apostolic autho- 
 rity. 
 
 14. A kiss of love, is one proceeding from love ; a token 
 of Christian affection. Rom. 16 : 16 ; 1 Thess. 5 : 26. Peace 
 means, in the Apostolic salutations, all blessings of a spiritual 
 kind, perhaps, with a special allusion to "peace with God." 
 Rom. 5:1; Eph. 1:3; (comp. note on 1 Pet. 1 : 2.) To 
 you all that are in Christ Jesns. The bonds of this spiritual 
 oneness, on the part of Christ, is the Spirit of grace ; on our 
 part faith. See Gal. 2 : 20 ; Rom. 8 : 9, 10 ; Eph. 3 : 17. 
 
 DOCTRINES. 
 
 1. The Father is especially to be considered as the source 
 from whom all spiritual blessings flow ; the Son as he in 
 whom we obtain Eternal Glory, and the Spirit as the one 
 who renews, strengthens and makes perfect the holy life in 
 the soul. This one God is worthy of all praise and dominion 
 for ever and ever, 10, 11 vs. 
 
 2. The design of God in regenerating men is to give them 
 Eternal Glory, 10 v. 1 : 3-5. 
 
 3. Sufferings in this life are necessary, as a part of our 
 discipline, before we obtain life everlasting, 10 v. 1 : 6. 
 
 4. Hereafter, the called will be every way perfect, holy 
 and unblameablo even in the eye of God himself; and their 
 holy vigor will increase to all eternity, 10 v. 
 
 5. Those Churches who have the services oifaithfvl min- 
 isters should esteem them very highly in love for their work's 
 sake," 12 v. 
 
 6. This epistle of the Apostle Peter ought to be carefully 
 
 and prayerfully studied ; its doctrines believed, its precepts 
 19 
 
282 EXPOSITION OF THE 
 
 obeyed, its threatenings feared, its promises so full of Glory, 
 embraced with a glad heart ; for it is an inspired outline of 
 the True Gospel of God ; that gospel which so fully teaches 
 us that by grace we are saved. Especially should they who 
 are persecuted for righteousness' sake take it as their manual, 
 for by thoroughly entering into the spirit of it they will be 
 enabled to persevere even unto death, 12 v. 
 
 7. The tokens of love vary with the usages of society* A 
 shaking of the hand now, prompted by Christian love, has 
 the same meaning as the kiss of the primitive disciples, 14 v. 
 
 8. Blessings of every kind and degree will hereafter be 
 the portion of all who are in Christ Jesus. 14 v. 
 
 REMARKS. 
 
 1. "We should look upon effectual calling as the prepara- 
 tion for eternal glory. How delightful and animating this 
 truth ! 10 V. ; 5 : 1. 
 
 2. That is a false doctrine, the natural tendency of which 
 is to tempt us to take any praise to ourselves, either for our 
 regeneration or final glorification, 10, 11 vs. 
 
 3. True modesty does not consist in undervaluing the 
 srifts God has bestowed on us. Peter was conscious that he 
 had an affectionate and zealous spirit ; that his writings, as 
 well as his life, proved it. He therefore mentions the fact 
 gratefully, 12 v. 
 
 4. Let us bring the instructions of all, whether oral or 
 written to the touchstone of the Divine word, and to this 
 Epistle, as a part of that Word ; before we receive them, let 
 us be sure that they exhibit the true grace of God, 12 v. 
 
 5. How lovely is the family affection of Christianity, the 
 nniversal badge of discipleship ! May this fervent love, wel- 
 ling from an unfeigned heart, increase and abound ! 13, 14 vs.; 
 1:22. 
 
FIRST EPISTLE OF PETER. 283 
 
 6. Mark the sound-minded man, and behold the upright, 
 even all who are in Christ Jesus ; for the end of such is 
 Peace — fullness of joy, and pleasures eternal. 14 v. ; Ps. 16: 
 11. " After life's fitful fever, they sleep well" who sleep in 
 Jesus, 4 : 6. 
 
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