1 Peter 1:10 Komentář

The apostle describes the persons to whom he writes, and salutes them (Pe1 1:1, Pe1 1:2), blesses God for their regeneration to a lively hope of eternal salvation (Pe1 1:3-5), in the hope of this salvation he shows they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory (Pe1 1:6-9). This is that salvation which the ancient prophets foretold and the angels desire to look into (Pe1 1:10-12). He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption (Pe1 1:13-21), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state (Pe1 1:22-25).

The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note, I. Who made this diligent search - the prophets, who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit. II. The object of their search, which was salvation, and the grace of God which should come unto you; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, the grace that should come to them from him who was not sent but to the lost sheep of the house of Israel. They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel. III. The manner of their enquiry: they enquired and searched diligently. The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, Dan 9:2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe, 1. The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it. 2. A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. The prophets were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ. 3. Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are. 4. The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it. IV. The particular matters which the ancient prophets chiefly searched into, which are expressed in Pe1 1:11. Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into, 1. His humiliation and death, and the glorious consequences of it: The sufferings of Christ, and the glories that should follow. This enquiry would lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus was delivered for our offences and raised again for our justification. 2. The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn, (1.) Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also. (2.) The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected. (3.) The works here ascribed to the Holy Ghost prove him to be God. He did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Christ, with a multitude of particular circumstances attending them; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge. (4.) From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and the disciple is not above his Lord. The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory. V. The success with which their enquiries were crowned. Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: Not unto themselves, but to us; and we must report them, under the infallible direction of the Holy Ghost, to all the world. Which things the angels, etc. You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ: - 1. The prophets, who searched diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively pry into these matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed. (2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests. (3.) It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. None of us liveth to himself, Rom 14:7. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself. (4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God. (5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. (6.) The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: Which things the angels desire to stoop down and look into, as the cherubim did continually towards the mercy-seat.

. 1 Peter 1:1 pe1 1:1 pe1 1:1 pe1 1:1Peter, an apostle of Jesus Christ,.... The writer of this epistle describes himself first by his name, Peter, the same with Cephas, which signifies a rock, or stone; a name given him by Christ at his first conversion, and which respected his after firmness, solidity, resolution, and constancy; for his former name was Simeon, or Simon, as sometimes called; see Mat 4:18 and he further describes himself by his office, an apostle of Jesus Christ; being one of the twelve apostles, and the first of that number; who saw Christ in the flesh, was conversant with him, had his call and commission immediately from him, and was qualified by him to preach the Gospel; and was sent out first into Judea, and then into all the world to publish it, with a power of working miracles to confirm it; and this his character he makes mention of, in order to give the greater weight and authority to his epistle; and it is to be observed, that he does not style himself, as his pretended successor does, the head of the church, and Christ's vicar on earth; nor does he call himself the prince of the apostles, but only an apostle, as he was upon an equal foot with the rest. The persons he writes to are the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia: these Jews here intended are called strangers; not in a metaphorical sense, either because they were, as the wicked are, estranged from the womb, and alienated from the life of God, as all unconverted men are, and as they were before conversion; for now they were no more strangers in this sense: or because of their unsettled state and condition in this life; having no continuing city, and seeking one to come, an heavenly country; and living as pilgrims and strangers, in which respect they are indeed so styled, Pe1 2:11 but in a civil sense, and not as the Gentiles were, aliens from the commonwealth of Israel, and strangers to the covenants of promise, for these were Jews; but on account of their not being in their own land, and in a foreign country, and therefore said to be "scattered", or "the strangers of the dispersion"; either on account of the persecution at the death of Stephen, when multitudes of the converted Jews were scattered abroad, not only throughout the regions of Judea and Samaria, but as far as Phenice, and Cyprus, and Antioch; see Act 8:1 and so it may be afterwards throughout the places here mentioned; or else these were some remains of the ten tribes carried captive by Shalmaneser, and of the two tribes by Nebuchadnezzar; or rather the dispersion of the Greeks, mentioned in Joh 7:35 under the Macedonians, by Ptolemy Lagus: however, there were Jews of Pontus, who inhabited that place, and of such we read in Act 2:9 who came to worship at the feast of Pentecost, some of which were converted to the Christian faith, and being mentioned first, has occasioned this epistle to be called, both by Tertullian (a), and Cyprian (b), "the epistle to the Pontians". Perhaps these Jews converted on the day of Pentecost, on their return hither, laid the first foundation of a Gospel church state in this country: it is a tradition of the ancients, mentioned by Eusebius (c), that Peter himself preached here, and so, very likely, formed the Christians he found, and those that were converted by him, into Gospel churches; and it appears by a letter of Dionysius, bishop of Corinth (d), that there were churches in Poutus in the "second" century, particularly at Amastris, the bishop of which was one Palma, whom he commends, and Focas is said to be bishop of Syncope, in the same age; and in the "third" century, Gregory and Athenodorus, disciples of Origen, were bishops in this country (e); the former was a very famous man, called Gregory Thaumaturgus, the wonder worker, and was bishop of Neocaesarea: in the "fourth" century there was a church in the same place, of which Longinus was bishop, as appears from the Nicene council, at which he and other bishops in Pontus were present; and in this age, in the times of Dioclesian, many in this country endured most shocking sufferings, related by Eusebius (f); and in the same century Helladius is said to govern the churches of Pontus; and in the "fifth" century we read of churches in Pontus, reformed by Chrysostom; in this age Theodorus was bishop of Heraclea, and Themistius of Amastris, both in this province, and both these bishops were in the Chalcedon council; and in the "sixth" century there were churches in Pontus, whose bishops were in the fifth synod held at Rome and Constantinople; and so there were in the "seventh" and "eighth" centuries (g). Galatia, next mentioned, is that part of the lesser Asia, called Gallo Graecia, in which were several churches, to whom the Apostle Paul wrote his epistle, called the epistle to the Galatians; See Gill on Act 16:6, Gal 1:2. Cappadocia, according to Ptolomy (h), was bounded on the west by Galatia, on the south by Cilicia, on the east by Armenia the great, on the north by part of the Euxine Pontus; it had many famous cities in it, as Solinus (i) says; as Archelais, Neocaesarea, Melita, and Mazaca. The Jews oftentimes talk (k) of going from Cappadocia to Lud, or Lydda; so that, according to them, it seems to be near to that place, or, at least, that there was a place near Lydda so called; of this see Gill on Act 2:9. From this country also there were Jews at Jerusalem on the day of Pentecost, some of whom were converted; and here likewise the Apostle Peter is said to preach, as before observed of Pontus, and who probably founded a church or churches here in the "first" century; and in the "second" century, according to Tertullian (l), there were believers in Christ dwelling in this country; and in the "third" century, Eusebius (m) makes mention of Neon, bishop of Larandis, and Celsus, bishop of Iconium, both in Cappadocia; there was also Phedimus of Amasea, in the same country, in this age, and at Caesarea, in Cappadocia, several martyrs suffered under Decius; and in this century, Stephen, bishop of Rome, threatened to excommunicate some bishops in Cappadocia, because they had rebaptized some that had been heretics: in the "fourth" century there were churches in Cappadocia, of one of which, namely, at Sasimi, the famous Gregory Nazianzen was first bishop, and afterwards of Nazianzum, as was also the famous Basil of Caesarea, in the same country; hither the persecution under Dioclesian reached, and many had their thighs broken, as Eusebius relates (n); from hence were sent several bishops, who assisted at the council of Nice, under Constantine, and at another held at Jerusalem: in the "fifth" century there were churches in Cappadocia, in several places, the names of whose bishops are on record; as Firmus, Thalassius, Theodosins, Daniel, Aristomachus, Patricius, and others: in the "sixth" century there were many famous churches in this country, whose bishops were in the fifth synod held at Rome and Constantinople; and in the "seventh" century there were several of them in the sixth synod of Constantinople; and in the "eighth" century mention is made of bishops of several churches in Cappadocia, in the second Nicene synod; and even in the "ninth" century there were Christians in these parts (o), Asia here intends neither the lesser nor the greater Asia, but Asia, properly so called; and which, according to Solinus (p), Lycia and Phrygia bounded on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north; the chief city in it was Ephesus, and so it is distinguished from Phrygia, Galatia, Mysia, and Bithynia, in Act 16:6 as here from Pontus, Galatia, Cappadocia, and Bithynia, and from Pontus and Cappadocia, in Act 2:9 though they were all in lesser Asia. Here also were Jews converted on the day of Pentecost; and here likewise Peter is said to preach; and by him, and by the Apostle John, who also lived and died in this country, churches were planted; and churches there were here, even in the "seventh" century, as distinct from the other Asia, greater or less; for out of it bishops were sent to, and were present at, the sixth council at Constantinople, whose names are recorded; yea, in the "eighth" century there were churches and bishops, one of which persuaded Leo to remove images from places of worship; and another was in the Nicene synod (q). The last place mentioned is Bithynia, of which See Gill on Act 16:7. And though the Apostle Paul, and his compassions, were not suffered at a certain time to go into Bithynia, and preach the Gospel there, yet it is certain that it was afterwards carried thither; and as Peter is said to preach in Pontus, Asia, and Capadocia, so likewise in Bithynia; here, according to the Roman martyrology, Luke, the evangelist, died; and, according to tradition, Prochorus, one of the seven deacons in Act 6:5 was bishop of Nicomedia, in this country; and Tychicus, of whom the Apostle Paul makes frequent mention, was bishop of Chalcedon, another city in it; and who are both said to be of the seventy disciples; see Gill on Luk 10:1, and it is certain, from the testimony of Pliny (r), an Heathen writer, in a letter of his to Trajan the emperor, written about the year 104, that there were then great numbers of Christians in Bithynia; not only the cities, but the towns and villages were full of them; and in the "third" century, the persecution under Dioclesian raged, particularly at Nicomedia, where Anthimus, the pastor of the church in that place, had his head cut off as Eusebius (s) relates: in the beginning of the "fourth" century, Nice, in Bithynia, became famous for the council held there under Constantine, against Arius; and in this century, bishops from Bithynia assisted at a synod held at Tyre, in Phoenicia; and in the "fifth" century was held a synod at Chalcedon, a city in this country, against the Nestorinn heresy; and the names of several bishops of Chalcedon, Nicomedia, and Nice, who lived, in this age, are on record; and in the "sixth" century there were bishops from these several places, and others, who were present in the fifth synod at Constantinople; as there were also in the "seventh" century, at the sixth synod held at the same place, whose names are particularly mentioned; and in the "eighth" century bishops from hence were in the Nicene synod; and even in the ninth century there were some that bore the Christian name in Bithynia (t). In these places however, it seems, dwelt many Jews, who were converted to Christ, to whom the apostle inscribes this epistle, and whom he further describes in the following verse, (a) Scorpiace, c. 12. (b) Testimon. ad Quirin. l. 3. c. 36, 37, 39. (c) Eccl. Hist. l. 3. c. 1. (d) Apud Euseb. ib. l. 4. c. 23. (e) Ib. l. 7. c. 14. Hieron. Script. Eccles. Catalog. sect. 75. (f) Ib. l. 8. c. 12. (g) Hist. Eccl. Magdeburg. cent. 2. c. 2. p. 3. cent. 4. c. 2. p. 3. c. 7. p. 289. cent. 5. c. 2. p. 4. c. 1O. p. 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 5. (h) Geograph. l. 5. c. 6. (i) Polyhist. c. 57. (k) Zohar in Gen. fol. 51. 3. & in Exod. fol. 33. 2. & 35. 4. (l) Adv. Judaeos, c. 7. ad Scapulam, c. 3. (m) Eccl. Hist. l. 6. c. 19. (n) lb. l. 8. 12. (o) Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. c. 3. p. 11. c. 7. p. 117. cent. 4. c. 2. p. 4. c. 9. p. 350, 390. cent. 5. c. 2. p. 4. c. 10. p. 605, 859. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3. (p) C. 53. (q) Ib. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. (r) Epist. l. 10. ep. 97. (s) Eccl. Hist. l. 8. c. 5, 6. (t) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 3. c. 9. p. 390. cent. 5. c. 2. p. 4. c. 10. p. 601, 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3.

Of which salvation the prophets have inquired,.... They greatly desired the coming of the Saviour, and to see him; they longed after the salvation to be accomplished by him, and expressed their wishes for him, and that; and inquired into the nature of it, and gave an account thereof, according to the measure of light and knowledge communicated to them; they pointed out Christ as a Redeemer of his people, and his salvation as spiritual and eternal: and searched diligently; in the use of means; by prayer and supplication; by reading the prophecies that went before; by observing the types, shadows, and sacrifices of the law; and by waiting upon the Lord for the inspiration of his Spirit. This last clause is omitted in the Syriac version, but rightly retained in all others: who prophesied of the grace; that should come unto you; Jews, and also the Gentiles. They prophesied both of Christ, who is the unspeakable gift of God's free grace, who is full of grace, and by whom it comes; and also of the several blessings of grace through Christ, as of redeeming grace from sin, Satan, death, and the grave; of justifying grace, through his righteousness, he being the Lord our righteousness, in whom all the seed of Israel shall be justified, and glory; for though his righteousness is revealed without the law, yet it is witnessed to by law and prophets; of pardoning grace, as with God, and as a blessing of the new covenant, and as received through faith in Christ, to which give all the prophets witness; of adopting grace, both to Jews and Gentiles, signifying, that where they were not called the people of God, they should be called the sons of God; of regenerating and sanctifying grace, in giving a new heart and Spirit, in sprinkling with clean water, in writing the laws of God in the inward parts, and pouring out the Spirit in a plenteous manner on all sorts of men; of persevering grace, intimating that they that fear the Lord shall not depart from him, and that his loving kindness shall never depart from them; and of eternal life and glory, as God's free gift, which is that everlasting salvation, they say, Israel shall be saved in the Lord with.

"Of which salvation," he says, [1 Peter 1:10] "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spoke with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.

And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels.

Some say that the promises and the salvation of the saints who lived before the coming of the Savior was inferior to those given to people who came afterwards and who saw Jesus in the flesh, who heard his teaching and beheld the miracles he did in his body. We must however show that this opinion is false. Christ comes in two ways. One is through the intellect, by which God is received as a divine Word. The other is through the senses, by which he appears as a historical person coming out of the womb of Mary. But the first way is more purely divine than the second, which was made necessary by the sinful behavior of mankind. For God comes to all the saints through the intellect and by his word, whether they lived before or after the coming of Christ, sanctifying each one according to his deeds. Those who lived before the coming of Christ were less informed, not because of their wickedness but because of God’s dispensation of time. Therefore it is said that the prophets examined how and at what time the salvation of their souls would be fulfilled by the sufferings of Christ and his subsequent glory. They preached these things, knowing that they were not going to be revealed directly to them but would appear at some future time. Therefore it is wrong to say that their sanctification was somehow inferior to ours.

Concerning this salvation, the prophets who prophesied about the grace that was to come to you searched and investigated carefully, Since Peter had made mention of the salvation of the soul: however, this was not clear, but he brings forth the prophets who inquired and studied about it. For they inquired about future events: as Daniel did, who was called a man of desires by the angel, who gave him divine responses. (Dan. 9:23)

About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called "man of desires" by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation.

Since the apostle mentioned the salvation of the soul, and it is unknown and strange to the hearing, it is attested by the prophets, who searched and inquired about it. They searched into the future, as, for example, Daniel, whom the angel appearing to him called for this reason "man of desires" (Dan. 10:11)! They inquired into what and what manner of time the Spirit who was in them was indicating. "What," that is, the time of fulfillment; "what manner," that is, when the Jews through various captivities would arrive at perfect worship of God and become capable of receiving the mystery of Christ. Note that, by calling the Spirit "Christ's," the apostle confesses Christ as God. This Spirit indicated the sufferings of Christ, saying through Isaiah: "like a sheep He was led to the slaughter" (Isa. 53:7), and through Jeremiah: "let us put poisonous wood in his food" (Jer. 11:19), and the resurrection through Hosea, who said: "He will revive us after two days; on the third day He will raise us up, and we shall live before His face" (Hos. 6:2). To them, the apostle says, it was revealed that not for themselves, but for us. By these words the apostle accomplishes a twofold task: he proves both the foreknowledge of the prophets and that those now called to the faith of Christ were known to God before the creation of the world. By the word about the foreknowledge of the prophets he impresses upon them that they should receive with faith what was foretold to them by the prophets, because even sensible children do not disregard the labors of their fathers. If the prophets, who had no benefit to gain for themselves, searched and inquired, and having found, enclosed it in books and handed it down to us as an inheritance, then we would be unjust if we treated their labors with contempt. Therefore, when we also proclaim this to you, do not disregard it, and do not render our gospel vain. Such is the lesson from the foreknowledge of the prophets! And by the fact that believers are foreknown by God, the apostle instills fear, so that they would not show themselves unworthy of God's foreknowledge and calling from Him, but would urge one another to become worthy of God's gift.

Of the persons to whom this epistle was directed, and their spiritual state, Pe1 1:1, Pe1 1:2. He describes their privileges, and thanks God for the grace by which they were preserved faithful in trials and difficulties, Pe1 1:3-5. The spiritual benefit they were to receive out of their afflictions, Pe1 1:6, Pe1 1:7. Their love to Christ, Pe1 1:8. And the salvation they received through believing, Pe1 1:9. This salvation was predicted by the prophets, who only saw it afar off and had only a foretaste of it, Pe1 1:10-12. They should take encouragement, and be obedient and holy, Pe1 1:13-16. Thy should pray, and deeply consider the price at which they were purchased, that their faith and hope might be in God, Pe1 1:17-21. As their souls had been purified by obeying the truth through the Spirit, they should love each other with a pure and fervent love, Pe1 1:22, Pe1 1:23. The frailty of man, and the unchangeableness of God, Pe1 1:24, Pe1 1:25.

Of which salvation the prophets have inquired - The incarnation and suffering of Jesus Christ, and the redemption procured by him for mankind, were made known, in a general way, by the prophets; but they themselves did not know the time when these things were to take place, nor the people among and by whom he was to suffer, etc.; they therefore inquired accurately or earnestly, εξεζητησαν, and searched diligently, εξηρευνησαν, inquiring of others who were then under the same inspiration, and carefully searching the writings of those who had, before their time, spoken of these things. The prophets plainly saw that the grace which was to come under the Messiah's kingdom was vastly superior to any thing that had ever been exhibited under the law; and in consequence they made all possible inquiry, and searched as after grains of gold, hidden among sand or compacted with ore, (for such is the meaning of the original word), in order to ascertain the time, and the signs of that time, in which this wondrous display of God's love and mercy to man was to take place; but all that God thought fit to instruct them in was what is mentioned Pe1 1:12.

ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25) Peter--Greek form of Cephas, man of rock. an apostle of Jesus Christ--"He who preaches otherwise than as a messenger of Christ, is not to be heard; if he preach as such, then it is all one as if thou didst hear Christ speaking in thy presence" [LUTHER]. to the strangers scattered--literally, "sojourners of the dispersion"; only in Joh 7:35 and Jam 1:1, in New Testament, and the Septuagint, Psa 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. So the Gentile Christians, as the spiritual Israel, are included secondarily, as having the same high calling. He (Pe1 1:14; Pe1 2:10; Pe1 4:3) plainly refers to Christian Gentiles (compare Pe1 1:17; Pe1 2:11). Christians, if they rightly consider their calling, must never settle themselves here, but feel themselves travellers. As the Jews in their dispersion diffused through the nations the knowledge of the one God, preparatory to Christ's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Christ, preparatory to His second advent. "The children of God scattered abroad" constitute one whole in Christ, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly. "Elect," in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of God, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive [Joh 21:21-22]; Peter numbers them among the elect, as they carried the appearance of having been regenerated" [CALVIN]. He calls the whole Church by the designation strictly belonging only to the better portion of them [CALVIN]. The election to hearing, and that to eternal life, are distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect will the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatenings, redounds to "the elect"; therefore, at the outset, Peter addresses them. STEIGER translates, to "the elect pilgrims who form the dispersion in Pontus.", &c. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (Pe1 5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Act 2:9. He now was ministering to those same peoples as he preached to on Pentecost: "Parthians, Medes, Elamites, dwellers in Mesopotamia and Judea," that is, the Jews now subject to the Parthians, whose capital was Babylon, where he labored in person; "dwellers in Cappadocia, Pontus, Asia, Phrygia, Bithynia," the Asiatic dispersion derived from Babylon, whom he ministers to by letter.

The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit. prophets--Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general. inquired--perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [CALVIN]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search. the grace that should come unto you--namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation . . . to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.