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
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}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^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 h7/ 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
) 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,
tame 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, "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 ('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}'», 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
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