1 Peter 1

PEter an Apostle of Jesus Christ, to the strangers Not only Metaphorically Strangers, as all Believers are in the World, chap. 2.11. but properly, as being out of their own Land, and so really strangers in the places here mentioned. scattered So Iam. 1.1. throughout Pontus A Country of the lesser Asia, bordering upon the Euxine Sea, and reaching as far as Colchis., Galatia Which borders upon Pontus, and lies Southward of it. To the Gentile Churches inhabiting here Paul wrote his Epistle inscribed to the Galatians., Cappadocia This likewise borders upon Pontus, and is joined with it, Act. 2.9., Asia That part of Asia the less, which was especially called Asia, viz. the whole Country of Ionia which contained in it Troas, Phrygia, Lydia, Caria, &c. See Act. 16.6, 9. and 19.10, 31., and Bythynia Another Province of the lesser Asia bordering upon Pontus, and Galatia, and opposite to Thracia. Q. Who were the Strangers to whom this Epistle was written? A. Chiefly the Christian Iews scattered in these Countreys, as appears by chap. 2.12. and 1.18. where he mentions the Traditions of their Fathers, of which the Iews were so fond, Matth. 15.2. Gal. 1.14. but secondarily to the converted Gentiles. As Paul, the Apostle of the Uncircumcision, writ principally to the converted Gentiles, at Rome, Corinth, Ephesus, &c. but does not exclude those Iews that were among them, who being converted to the Faith, were of the same mystical Body with them; so Peter, though he firstly writ to the converted Iews, as being an Apostle of the Circumcision, yet includes the Gentiles that were mingled among them, and joined in Faith and Worship with them..

Elect By Elect he means, either, 1. singled out of the World, and separated unto God in their effectual calling, as 1 Cor. 1.1. those that are said to be called v. 26. are said to be chosen, v. 27, 28. and so the word seems to be taken, Iam. 2.5. or, 2. Chosen to Salvation, and the means of it in God's Eternal Decree, Eph. 1.4. and 2 Thess. 2.13. according to the foreknowledg Either, 1. The Divine Preordination, or Decree of Election, as the word is taken v. 20. and then we may take Elect in the first sense; Men are chosen out of the World, or called in time, according as they were chosen from Eternity, Rom. 8.30. or, 2. Fore-knowledg here is as much as approbation or love, Matth. 7.25. Rom. 11.2. and so signifies the free favour, and good-will of God, which is the Fountain from whence the Decree of Election proceeds; and then we are to take Elect in the latter sense, and so elect according to the fore-knowledg of God, is eternally designed unto life, according to, or out of that free grace and love God did from Eternity bear to them, which was the only motive he had for his choosing them; or, (which comes to the same,) by foreknowledg we may understand Election it self, as it is in God; and by Election the same as terminated in the Creature, and executed in effectual Calling. of God the Father This does not exclude the Son or Spirit from their interest in, and concurrence to the Divine Decree, but only notes the order of working among the Three Persons in the affair of Man's Salvation; Election is ascribed to the Father, Reconciliation to the Son, and Sanctification to the Spirit., through sanctification Sanctification seems to be taken in a large sense, for the whole change of our spiritual state, both as to real grace in regeneration, and relative in justification, so that God may then be said to Sanctify us when in our effectual calling he justifies us from our Sins, and renews us unto Obedience, so it is taken, Heb. 10.10. of the spirit This is to be understood rather of the Spirit of God the efficient of Sanctification, then the Spirit or Soul of Man the subject of it., unto obedience Either, 1. The obedience of Christ to God, and then the sense is, Elect or ordained to be by the Sanctification of the Spirit made partakers of the benefits of Christ's Obedience; or, 2. The obedience of Believers to Christ, and that either in their Believing; Faith being a giving obedience to the great command of the Gospel, Iohn 6.29. and particularly called Obedience, Rom. 1.5. and then the sense runs thus, Elect unto Faith, which was to be wrought in you by the sanctification of the Spirit: or else in the Exercise of Holiness, which is the Fruit of Faith, and then it signifies the same as Ephes. 1 4. chosen, that you might be made, by the Sanctification of the Spirit, holy and unblamable, and might accordingly demean your selves., and sprinkling of the blood of Jesus Christ An Allusion to the sprinkling of the Blood of the Sacrifices under the Law (Heb. 9.13, 14, 20, 21, 22. and 12.24.) it signifies the Application of the Blood of Christ for the purging of the Conscience, (which was typified by those legal Sprinklings) especially from th Guilt of Sin, which Sprinkling or Application of the Blood of Christ to our Consciences, is performed on our part by Faith, on God's part by his Spirit working that Faith in us (as well as enabling us unto Obedience) in our effectual Calling, as likewise by God's imputing Christ's Righteousness to us; and so the sense of the whole, is, Elect according to the s re-knowledge of God, to b by the Sanctification of the Spirit, b ought into the Participation of ll the Benefits of Christ's Redemption; the Sum of which in the Renovation of your Natures u to Gospel-Obedience, nd Iustification of your Persons., Grace unto you, and peace by multiplied There being several kinds of Grace, ch. 4.10. and several kinds of Peace, outward and inward, he wisheth them all kinds of each; and there being several degrees and measures of both, he prays for an encrease of these degrees in them, and so a multiplication of all Good, both temporal and spiritual to them..

Blessed be the God, and Father Either the Conjunction, and, is here but an Explicative Particle, and so we render it, 2 Cor. 1.3. God even the Father, &c. or if we take it for a Copulative, as Ephes. 1.3. God is called the God of Jesus Christ, according to Christ's human Nature, and his Father according to his Divine. of our Lord Jesus Christ, which according to his abundant mercy This shows the Fountain from whence Regeneration, and all other spiritual Blessings flow, and excludes all Merit and Dignity in us, as the cause of so great Benefits. Abundant Mercy is the same with Riches of Mercy, Ephes. 2.4., has begotten us again Translated us out of a state of Sin and Misery into a state of Grace and Life: and so begotten again here, is the same as sanctifying in the former Verse. unto a lively hope Either a lively hope, for hope of Life; or rather, a lively hope is a true and effectual hope, such as proceeds from a lively Faith, and is it self productive of Peace and Purity, Rom. 5.2. and 1 Iohn 3.3. in opposition to the vain Hope of worldly Men, which neither comes from Faith, no tends to Holiness., by the resurrection This may be referred either, 1. to God's begetting us again, and then it implies the Resurrection of Christ to be the cause of our Regeneration, we being raised to a spiritual Life by the Power of Christ's Resurrection, and our Vivification being often ascribed to it, Rom. 4.25. and 6.4, 5. and chap. 3.21. See Ephes. 2.5. Or, 2. to the lively Hope to which he begets us, which depends upon, and ariseth from the Faith of Christ's Resurrection, Rom. 8.11. and 1 Cor. 15.17, 19. and 1 Thess. 4.13, 14. Christ's Resurrection being the Cause and Pledge of ours, as the certainty of ours depends upon his, so the Liveliness of our Hope follows upon the Faith of it. Possibly the Apostle may have in these words some respect to the languishing Condition of the Hope of him, and the other Disciples, Luke 24.21. which was then ready to expire, but was again revived by their being well assured of his Resurrection, v. 33, 34. of Jesus Christ from the dead.

To an inheritance So eternal Life is called, Ephes. 1.18. and elsewhere, as being given not as Wages to Hirelings, but as an Inheritance to Children born of God, and adopted to him. incorruptible Immortal, everlasting, which being once possessed, cannot be taken away, nor pass over to others., and undefiled, and that fadeth not away Always retains its Vigour, and Gratefulness, never causes Weariness or Satiety in them that possess it. It seems to be a Metaphor taken from Flowers, probably the Amarantus (the very word here used) which still keeps its Freshness and Vertlure, without any Decay or withering., reserved Laid up, Col. 1.5. and 2 Tim. 4.8. secured for the Heirs, tho not yet possessed by them. in heaven And therefore safe, and out of the reach of Enemies. This is opposed to the uncertain Condition of earthly Possessions, such as Canaan was. for you Margin, for us, viz. whom God has begotten again: or if we read it, as in the Text, for you, the Apostle may change the Person in order to his Exhortation.. Both as being pure in it self, and having nothing to offend them that enjoy it; and likewise as being incapable of any Pollution, or Defilement contrary to what is said of the Land of Canaan, the earthly Inheritance of the Israelites, Jer. 2.7. Ezek. 36.17.

Who are kept Lest it should be objected, that, tho the Inheritance be safe in Heaven, yet the Heirs are in danger here upon Earth, by reason of the Power, and Stratagems of Enemies, and their own Imprudence and Weakness; he adds, that not only their Inheritance is reserved for them, but they preserved unto it, kept securely, and carefully, as with a Garrison (for so the word signifies) against all the Assaults, Incursions and Devices of the Devil, and the World. by the power of God Which Power is infinite, and invincible, and therefore able to keep them, Iohn 10 28, 29. Rom. 8.31, 38, 39. 2 Tim. 1.12. through faith Which resting on the Power of God, overcomes all their Ene es, the Flesh, 1 Iohn.9. the Devil, Ephes. 6.16. chap..9. and the World, 1. Iohn 5.4. It implies, that not only they themselves are kept through Faith, whereby they rely on the Power of their Keeper, and his Promises of keeping them, but that they and their Faith too, are kept by the Power of God. unto salvation Viz. Full and complete in Glory, and not only begun, and imperfect here., ready As b ng lready purchased, prepared, and laid up for them; and so he intimates, that their not as yet possessing it, is not because i is not ready for them, but because the time of their being put in Possession of it, is not yet come. to be revealed It was said to be reserved in Heaven, v. 4. kept safe, but close too, as a rich Treasure, the greatness of it is not yet known, even to them that are the Heirs of it, Col. 3.3, 4. and 1 Iohn 3.2. Here he adds, that it is to be revealed, and made known to them so soon as the time of its Manifestation shall come. in the last time Simply, and absolutely the last, viz. the Day of Judgment, which is called the last Day, Iohn 6.39 40. and 11.24. and 12.48..

Wherein This refers to the whole foregoing Sentence, ye rejoice in your being kept by the Power of God unto Salvation. ye greatly rejoice The Greek word signifies something more than a bare Rejoicing, and therefore is added to a word that signifies to rejoice, Matth. 5.12. and implies an outward Expression of the inward Gladness of the Heart, by Looks, Words, Gestures, &c. Some read the word in the Imperative Mood by way of Exhortation, but the Indicative, according to our Translation, seems most agreeable to the Context, in which, as yet, he commends the Saints, to whom he writes, for the Grace of God in them; descending to his Exhortation afterward, v. 13., though now for a season Viz. while this life lasts, which is but a little time, 2 Cor. 4.17. (if need be If God see it fit, needful for your good, and conducing to his Glory; intimating, that God does not always afflict Believers, but when he sees just Cause, and never does it without cause.) ye are in heaviness Quest. How could they be in Heaviness, and yet rejoice? Ans. Their Grief and Joy were about different Objects, they might be in Heaviness by reason of present Afflictions, and rejoice in hope of future Glory; they might grieve as Men, and rejoice; as Saints; Sense of Suffering might affect them, and yet the Faith of better things coming, relieve them. If their Heaviness did in any degree abate their Joy, yet it did not wholly hinder it; and tho their Joy did overcome their Heaviness, yet it did not wholly exclude it., through manifold temptations He so calls Afflictions from the end and effect of them, the Trial of their Faith, Luke 22.28. Acts 20.19. Gal. 4.14. Iames 1.2. 2 Pet. 2.9. he calls them manifold, as being not only numerous, but various, and of divers kinds..

That the trial of your faith i. e. Your Faith when tried. He compares the Faith of the Saints with Gold, and argues from the less to the greater; q. d. if Men do so far esteem their Gold, that they will make the Excellency nd preciousness of it appear by trying it in the Fire, which purgeth away the Dross, and discovers the goodness of the Metal; no wonder if God will have the Faith of the Saints (more precious to him, than Gold is to Men) tried by Afflictions, that the Excellency of it may more fully be discovered. being much more precious than of gold i. e. Than the Trial of Gold; or Gold tried, compared with Faith tried. that perisheth Is worn away, and consumed by use, as many Particles of it likewise may be in the very Trial of it, v. 18. whereas Faith is not consumed nor wasted, but encreased by being used, and made more conspicuous by being tried., though it be tried with fire, might be found unto praise, and honour, and glory i. e. May be found to be, or to have turned to praise, &c. the Dignity of it being by that means evidenced. These several words show whither present Trials tend, and in what they issue; they may be reproachful and ignominious now (Heb. 12.2.) but they end in Glory. We need not be critical about the difference of these three words, Praise, Honour, and Glory, which may be synonimous Expressions (by way of Amplification) of the same thing, yet they are mentioned distinctly with relation to Believers elsewhere, Praise, 1 Cor. 4.5. Honour, 1 Sam. 2.30. Iohn 12.26. Glory as well as Honour, Rom. 2.10., at the appearing i. e. At the Day of Judgment frequently so called, as v. 13. and Colos. 3.4. 2 Thess. 1.7. and chap. 5.4. Christ's Glory is at present hid and obscured, while he is instructing his Elect, and training them up unto Patience, and defers his judging of his Enemies; but at last it will be fully manifested in the Face of the World, when he comes with Clouds, and every Eye shall see him, &c. Rev. 1.7. of Jesus Christ.

Whom Which Christ. having not seen With your bodily Eyes. Most of these Iews lived out of their own Country, and so had not seen Christ in the Flesh; and this was the Commendation of their Love, that they loved him whom they had not seen, though sight does ordinarily contribute toward the stirring up of Affection., ye love, in whom though now ye see him not Neither as others have done in the daies of his Flesh, nor as you your selves hereafter shall in his Glory; ye walk by Faith, and not by sight, 2 Cor. 5.7., yet believing, ye rejoice In hope of seeing and enjoying him. with joy unspeakable Which cannot be expressed with Words. See the like Phrase, Rom. 8.26. and 2 Cor. 9.15., and full of glory Both in respect of the Object about which this Joy is conversant, the heavenly Glory; the Degree, it is the highest here in the World, the duration of it, it is most solid; as likewise in Comparison of the Joy of this World which is vain and transitory, and whereof many times Men are afterward ashamed..

Receiving Either this word is to be taken improperly, and by an Enallage, the Future being put for the Present Tense, q. d. being about to receive; or rather properly in the Present Tense, and then it intimates the certainty of the thing spoken of. the end i. e. The Scope to which Faith tends, or the Reward of Faith. of your faith, even the salvation Either, 1. Salvation more generally taken, which is begun in this Life, Ephes. 2.8. Tit. 3.5. or rather, 2. complete final Salvation in the other, as v. 5. and then the Sense is, either ye rejoice that ye shall certainly receive the full Salvation of your Souls, or ye rejoice that ye do receive that Salvation, viz. in the Promises of it, in those Graces of the Spirit wrought in you, which begin this Salvation, and are the Pledges of it, and in the certain Assurance of it. of your souls i. e. (By an usual Synechdoche) the Salvation of your persons..

Of which salvation Either, 1. the more full and clear Manifestation of Salvation promised to be at the coming of Christ, when Life and Immortality should be brought to light through the Gospel, 2 Tim. 1.10. and then this place is parallel to Luke 10.24. Or, 2. the Salvation of the dispersed Iews, i. e. their publick Conversion by the Gospel, and eternal Life following upon it; which (as well as the Calling of the Gentiles) was reserved for the Times and Glory of the Messiah. the Prophets Viz. Those under the Old-Testament, out of whose Writings the Faith of New-Testament-Believers is to be confirmed, Iohn 5.39. Acts 17.11. and whom this Apostle therefore mentions, that he might strengthen the Faith of the Christian Iews, by assuring them that the Doctrine he had delivered to them, was no new Invention, but the very Truth of God revealed of old to the Prophets. have enquired, and searched diligently The words imply their vehement desire of knowing, as well as great diligence in seeking., who prophesied of the grace What he called Salvation before, he calls Grace here, to intimate their Salvation to be merely of Grace. This Grace revealed under the Gospel, the Prophets foretold, but in a more dark way; the Sun of Righteousness not being yet risen, the Shadows were not gone, and the Light was but obscure. that should come unto you.

Searching what Whether near or further off, or what particular part of time. This may relate particularly to Daniel's Weeks, ch. 9., or what manner of time Whether peaceable or troublesom, when the People were free, or when in Bondage; what were the Qualities of the time, or Signs by which it might be known. Iacob fore-tells Christ's coming, when the Scepter was departed from Iudah, Gen. 49.10. Isaiah, in a time of Universal Peace, ch. 2.4. and 11.6. This diligent enquiring after the time of Christ's coming, showed their earnest longing for it. the spirit of Christ So stiled, as being of the Son, no less than of the Father, both by eternal Procession, and temporal Mission, Iohn 14.16, 26. & 15.26. This shows, that not only Christ had a Being under the Old Testament before his coming in the Flesh, (for if Christ were not, there could be no Spirit of Christ) and likewise that Christ is God, because of his inspiring the Prophets with the Knowledge of future things, which none but God can do. which was in them did signifie, when it What the Prophets did foretel concerning Christ, was not their own Conjecture, but what the Spirit did dictate to them. testified before-hand the sufferings of Christ, and the glory Gr. Glories, in the Plural Number, i. e. the manifold Glory which was to follow upon his many Sufferings, the Glory of his Resurrection, Ascension, sitting at the Right-Hand of God, sending the Spirit, &c. Christ's Sufferings and Glory are often joined together, Psalm 22.6. and 110. Isa. 53.3, 10, 11, 12. Luke 24.26. Phil. 2.8, 9. Heb. 2.9, 10. to show that there is the same way (and no other) for the Salvation of the Members, as for the Glory of the Head, viz. by Sufferings. that should follow.

Unto whom Unto which Prophets. it was revealed Viz. by the Spirit of Christ that was in them,, that not unto themselves who lived before Christ's coming in the Flesh., but unto us Not only Apostles, but Believers, who live since Christ came. they did minister Declare and foretel. The preaching of the Word is called a Ministry, Acts 6.4. and 2 Cor. 4.1. and 5.18. the things The whole Doctrine of the Gospel concerning Christ's Person, Offices, Benefits, Kingdom, and the whole New Testament-state. which are now reported Viz. as fulfilled, and actually exhibited now, which were only foretold by the Prophets. unto you by them The Apostles and other Gospel-Ministers assistant to them: the sense is, The Prophets under the Old Testament did, by the Spirit, foresee, and foretel Christ's Passion, Resurrection, Ascension, the Effusion of the Spirit, the Enlargement of the Church, by the Calling of the Gentiles &c. but did not live to see their own Prophecies, and God's Promises fulfilled, Heb. 11.13. as you now do. They did spread the Table that you might feed at it; they had but a taste by Faith, and at a distance, of those things you feast upon in their Accomplishment; yet they did not grudge to declare these things, being instructed by the Spirit, that what they spake of, should not be fulfilled in their time, but in the Generations to come; that so ye by comparing what they said should come to pass, with what you have now been assured is come to pass, may be confirmed and established in the Belief of the Truth, beeing the same held forth by the Prophets formerly, and Gospel-Ministers at present: that have preached the gospel unto you, with the holy Ghost sent down from heaven Christ promised to send the Spirit, Luke 24.49. Iohn 14.26. and 15.26. and 16.7. and actually sent him, Acts 2. the Apostles, not of themselves, but acted by this Spirit, have declared unto you the fulfilling of those things, which the former Prophets, by the instinct and Power of the same Spirit (the Spirit of Christ, which was in them) did foretel, would in their proper season come to pass., which things The things before-said to be reported by them that preached the Gospel. the angels desire to look into It seems to be an Allusion to the Cherubims that stood above the Ark, with their Faces toward the Mercy-seat, which was a Type of Christ. The word signifies a bowing down the Head, and stooping to look into a thing, Luke 24.12. Iohn 20.5. and implies a prying, or looking narrowly into it; which argues an earnest desire to know it. The Angels thus look into the Mysteries of the Gospel, as desirous to see the Accomplishment of them, admiring the manifold Grace and Wisdom of God in them, Eph. 3.10. and rejoicing in the Salvation of Sinners, which is the end, and effect of God's revealing them..

Wherefore The following Exhortation may be connected, either with v. 4. being so glorious an Inheritance is reserved in Heaven for you, gird up, &c. or with v. 12. seeing ye know those things, which the Prophets that foretold them, did not fully see, and the Angels themselves desire to look into; the Grace of God vouchsafed to you, is so excellent and admirable, gird up, &c. gird up the loins of your mind i. e. Let your Minds be attent, prompt, ready, prepared for your spiritual Work, restrained from all those Thoughts, Cares, Affections, and Lusts, which may entangle, detain, hinder them, or make them unfit for it. It is a Metaphor taken from the Custom of the Oriental Nations, who wearing long loose Garments, were wont to gird them up about their Loins, that they might not hinder them in their travelling, or working, 1 King. 18.46. and 2 King. 4.29. Luke 17.8. See on Luke 12.35, 37. Perhaps it may have a special Respect to the like Rite used at the Passover, Exod. 12.11. when the Israelites were just ready to enter upon their Journey, and go out of Egypt., be sober This may relate, either, 1. to the Body, and then the sense agrees with Luke 21.34. where the Cares of this Life seem to be opposed to the girding up the Loins of the Mind, and Surfeiting and Drunkenness, to Sobriety here. Or rather, 2. to the Soul, and then girding up the Loins of the Mind, may refer to the Understanding, and Thoughts, and Sobriety, to the VVill and Affections, and may signifie that Moderation which belongs to them, in Opposition to their Inordinateness, which is a sort of Drunkenness. Or, it may be rendred, be watchful, as it is translated, 2 Tim. 4.5. and with which it is joined, 1 Thess. 5.6, 8. and so it agrees well with the former clause; they that have the Loins of their Mind girt up, being of a vigilant, present Mind, and ready for any VVork, they are to undertake., and hope to the end Gr. perfectly, as in the Margin, i. e. sincerely, entirely, with a firm Confidence; but the following words favour our Translation, which signifies Perseverance in hope. See Heb. 3.6. for the grace Final Salvation, which is the Gift of Grace, Rom, 6.23. and is called the Grace of Life, 1 Pet. 3.7., that is to be brought unto you at the revelation Called the appearing of Jesus Christ, v. 7. of Jesus Christ.

As obedient children Gr. Children of Obedience, by an usual Hebraism for obedient Children. So Children of Disobedience, Eph. 2.2. Col. 3.6. and this we may understand either absolutely, Children of obedience for obedient Persons; or with relation to God, obedient Children of God; and then the Apostle perswades them to their Duty by an Argument taken from their Adoption; being the Children of God, he would have them behave themselves obediently, as becomes them in that Relation., not fashioning Not accommodating, not conforming your selves, not shaping, or ordering your Conversation. See the same word, Rom. 12.2. your selves according to the former lusts The Lusts you formerly indulged your selves in. See Ephes. 4.22., in your ignorance Your Ignorance of Christ and the Gospel, q. d. not fashioning your selves according to those Lusts you lived in, when you were ignorant of Christ. He distinguisheth between the time of their Ignorance, and of their Illumination. Another Age requires other manners. They formerly lived according to the Dictates of their Lusts, but now ought to live according to the VVill of Christ. See v. 18. Acts 17.30. Ephes. 4.17, 18..

But as he God the Father, to whom, as the first Cause, our Calling is frequently ascribed, Rom. 9.11, 24. and 1 Cor. 7.15. Gal. 1.6, 15. It may be rendred, according to the holy One that has called you, i. e. according to his Example; you are Children, and should therefore imitate your Father, Ephes. 5.1. that has called viz. Effectually, to the Knowledg and Faith of Christ. you, is holy So God is often stiled by Isaiah, and other Pen-men of the Scripture, as the Fountain and Exemplar of Holiness., so be ye holy in all manner of conversation Either through the whole Course, and in the several parts of your Conversation, or in all manner of Conversation, as we read it, i. e. with whomsoever ye converse, Believers or Infidels, Friends or Enemies, Relations or Strangers; and in whatsoever Condition ye are in, Peace or Trouble, Prosperity or Adversity..

Because it is written, Be ye holy, for I I your Father, and therefore you ought to imitate, and obey me: Or, I that have severed you from other People, that you should be mine, Lev. 20.26. to which place particularly this seems to refer. am holy.

And if This Particle is used here, and frequently elsewhere, not as a Note of doubting, but by way of Assertion, and supposition of a thing known. ye call on Either this is to be meant of Invocation, their calling on God in Prayer; and then the sense is, If you be Servants, and Worshippers of the Father: Prayer being many times put for the whole Worship of God, Isa. 43.22. Acts 9.11. or of their calling God, Father, as Matth. 6.9. and then the sense is, If you would be counted God's Children, Iames 2.7. the father, who, without respect of persons And so will no more excuse you that are Iews, and descended from Abraham, than those that are born of Gentile Parents, Iob 34.19. Acts 10.34. Ephes. 6.9., judgeth And so is not a Father only, but a Judge, and that a most righteous one. according to every mans work i. e. Works, the Singular Number put for the Plural, as Iames 1.25. See Rom. 2.6. Iob 34.11.: pass the time of your sojourning The word signifies the temporary abode of a Man in a place where he was not born, or does not ordinarily reside; such being the Condition of Believers in the World, that they are Sojourners, not Citizens of it; they are travelling through it to their Father's House, and heavenly Country, Heb. 11.9, 10, 13, 16. They are here exhorted to a sutable Carriage expressed in the next words, here in fear VVhich is due to him as a Father, and a Judge. It may imply the greatest Reverence, and the deepest Humility, Phil. 2.12. and 1 Cor. 2.3. and 1 Pet. 3.2, 15..

For as much as ye know Considering that ye were, &c., that ye were not redeemed See Tit. 2.14. This implies them to have been in a servile Condition, and in Bondage to their own Errors, till they were converted to Christ. with corruptible things, as silver, and gold, The most precious things, of greatest esteem among Men. from your vain Because unprofitable to, and insufficient for Righteousness and Salvation. conversation Viz. in your Judaism, wherein you were so much addicted to uncommanded Rites and Ceremonies, as to have little Respect for God's Law., received by tradition And so not only by their Example and Practice but by their Doctrine and Precepts, Matth. 15.3, &c. Mark 7, 7. &c. See likewise Gal. 1.14. from your fathers Either, your Ancestors, as Ezek. 20.18. or Doctors and Instructors, who are sometimes called Fathers, 1 Cor. 4.15..

But with the precious Because the Blood not only of an innocent Person, but of the Son of God, Acts 20.28. blood of Christ, as i. e. VVho was a Lamb. of a Lamb The Lamb of God that takes away the Sins of the World, Joh. 1.29. not only like a Lamb for his Innocence and Gentleness, Isa. 53.7. but the Antitype of the Lambs, which under the Law were offered in the daily Sacrifices, and more especially of the Paschal Lamb; whatever was shadowed out in that, and those other Sacrifices having its Accomplishment in Christ. without blemish VVithout Fault, without Defect, in which nothing was wanting, that was requisite to its Perfection; or, in which nothing could be blamed. The Greek word seems to be derived from the Hebrew Mum, so often used for a Blemish; see Lev. 24.19, 20., and without spot VVithout any other Deformity. The Lamb might have no Defect, but yet might have some Spot; and it was to be perfect, (Exod. 12.5.) which implied its having nor the one, nor the other. Christ was such a Lamb, perfect in Holiness, and free from all Sin, Iohn 8.29, 46. and Heb. 7.26. 1 Pet. 2.22..

Who verily was fore-ordained By God's Decree appointed to the work of Redemption and to be that Lamb that should take away the Sins of the World. Eph. 1.9. before the foundation of the world From Eternity: there being nothing before the World began, but what was eternal. Iohn 17.24., but was manifested Not only by his Incarnation, 1 Tim. 3.16. but by the preaching of the Gospel. See the Scriptures in the Margent., in these last times Last, in comparison of the Times of the Old-Testament. The same as the fulness of Time, Gal. 4.4. That you with other Believers might partake of Salvation by him. The fruit of Christ's Redemption reacheth all Ages, but much more abundantly the Times after his Coming in the Flesh. The sum of the Argument is, Christ was ordained from Eternity, promised to the Fathers, but manifested to You: your Privilege therefore being greater than theirs. Mat. 13.17. Heb. 11.39, 40. you should be the more holy. for you t.

Who by him Both as revealing God to you, Matth. 11.27. Iohn 1.14. and making way for you to God, who, out of Christ, is a consuming Fire, so that there is no coming to him, but by Christ, Iohn 14.6. Ephes. 2.18. and.12. Heb. 7.25. do believe in God, that raised him from the dead, and gave him glory Viz. in his Resurrection, Ascension, sitting at the Right-Hand of God, &c. Phil. 2.9, 10, 11. Heb. 2.9, 10., that your faith and hope might be in God That seeing Christ raised and glorified, ye might be fully confirmed in the Belief of a through-Satisfaction made to divine Justice for Sin, and perfect Reconcili tion wrought, (for had not Christ fully paid the Price of Redemption, his Father would never have let him out of the Prison of the Grave, in which his Justice had shut him up) from which Faith ariseth an Hope, which looks to the Resurrection of Christ your Head, as the certain Pledge and Earnest of your Resurrection to Life, and Glory: Christ's Resurrectson and Glory are the great Grounds of Faith, Acts 2.32, 33. and 5.31. and 10.40. Rom. 4.24, 25. and 1 Cor. 15.14, 17. and chap. 3.21..

Seeing ye have purified your souls i. e. Your selves: the whole Person is implied, the Soul being the principal Part. in obeying the truth In subjecting your selves to the Truth of the Gospel, by Faith, to which the Purification of the Heart is ascribed, Acts 15.9. not only as to Justification, and purging away the Guilt of Sin, but as to Sanctification, and cleansing from the Defilement of it; q. d. seeing ye have begun to purifie your Hearts by Faith in Christ, set forth in the Gospel, and made Sanctification to them that believe, 1 Cor. 1.30 Love to the Brethren in Christ, and for Christ's sake. This notes one great end of our Sanctification, viz. the Exercise of Brotherly Love, whereby our Love to God is likewise manifested, when we love them upon his account. The whole clause may likewise be understood, as an Exhortation to purifie themselves more and more by Faith, that so they might (being purged from carnal Affections) be the better able, and more disposed to love one another. through the spirit By the Operation of the Spirit working Faith in you., unto unfeigned love of the brethren Without Hypocrisie, and which is not in word only, but in Deed and in Truth, 1 Iohn 3.18., see that ye love one another with a pure As the Source and Fountain of your Love to each other, and from whence it proceeds, 1 Tim. 1.5. and 2 Tim. 2.22. heart fervently Or, vehemently and intensely, strongly. The word seems to be a Metaphor taken from a Bow, which the more it is bent with the greater force it sends forth the Arrow; so Love, the more fervent, and strong it is, the more abundantly it puts forth it self for the Benefit of others..

Being born again This may refer either, 1. to the general Exhortation to Holiness, v. 14, 15. and then the Argument runs thus; Ye are in your Regeneration become the Children of God, and therefore ought to walk holily, as become his Children Or, 2. to the more particular Exhortation to brotherly Love, v. 22, q.d. You are by your Regeneration become spiritual Brethren, and therefore ought to live like Brethren. not of corruptible seed Which is it self corrupted ere any thing can be generated out of it, or out of which nothing is begotten, but what is corruptible; so that all such Generations tend but to a mortal Life., but of incorruptible So the Word is said to be, because containing still the same, and being immutable in it self, it changes, and renews the Hearts of those that by Faith receive it. Or, it may be be understood of its being incorruptible effectively, because it leads, or tends to an immortal Life., by the word The same which he called incorruptible Seed, which is the Instrument in Regeneration, as is implied in the Preposition, by, going before it. of God, which liveth This, and the the following Verb may be joined, either, 1. to God, the VVord of God, who liveth, &c. or rather, 2. to the Word, so our Translation reads it, which word liveth, and abideth, &c. and this agrees best with the Testimony of Isaiah in the next Verse. The Word of God is said to be a living Word, because it enliveneth the Hearts of those that ertertain it. and abideth for ever.

For all flesh All Men as born of the Flesh, and in their natural state, in Opposition to regenerate Men, v. 23. is as grass, and all the glory Whatever is most excellent in Man naturally, and which they are most apt to glory in. of man as the flower of grass: The grass withereth, and the flower thereof falleth away See Iames 1.10..

But the word of the Lord endureth for ever Not only absolutely in it self, and in respect of its perpetual Verity, Psalm 119.160. Matth. 24.35. but relatively, as received by, and dwelling in Believers, (1 Iohn 3.9.) who always experience the Effects of it in themselves in their Regeneration, receiving a solid, and lasting Being from it (the new Nature) which is likewise preserved by it, in opposition to that Flux and mutable Being they had by their first Birth.: And this This Word, of which Isaiah speaks, and which he so much magnifies, is the very same Word of the Gospel, which is preached unto you by us Apostles. is the word, which by the Gospel is preached unto you.