Psa 32:2, 34:13, Joh 1:47, 1Pe 2:1, 22, Rev 14:5 | Barnes

Psalms 32:2

Psalms 34:13

John 1:47

Verse 47. An Israelite indeed. One who is really an Israelite--not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity which become a man who is really a Jew, who fears God and obeys his law. Comp. Rom 9:6, 2:28,29.

No guile. No deceit, no fraud, no hypocrisy. He is really what he professes to be--a Jew, a descendant of the patriarch Jacob, fearing and serving God. He makes no profession which he does not live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit--he was sincere and upright. This was a most honourable testimony. How happy would it be if he, who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel!

(n) "Behold" Ps 32:2, Rom 2:28,29

1 Peter 2:1

CHAPTER II. ANALYSIS OF THE CHAPTER.

This chapter may be divided into three parts:--

I. An exhortation to those whom the apostle addressed, to lay aside all malice, and all guile, and to receive the simple and plain instructions of the word of God with the earnestness with which babes desire their appropriate food, 1Pet 2:1-3. Religion reproduces the traits of character of children in those whom it influences and they ought to regard themselves as new-born babes, and seek that kind of spiritual nutriment which is adapted to their condition as such.

II. The privileges which they had obtained by becoming Christians, while so many others had stumbled at the very truths by which they had been saved, 1Pet 2:4-10.

(a.) They had come to the Saviour, as the living stone on which the whole spiritual temple was founded, though others had rejected him; they had become a holy priesthood; they had been admitted to the privilege of offering true sacrifices, acceptable to God, 1Pet 2:4,5.

(b.) To them Christ was precious as the chief corner-stone, on which all their hopes rested, and on which the edifice that was to be reared was safe, though that foundation of the Christian hope had been rejected and disallowed by others, 1Pet 2:6-8.

(c.) They were now a chosen people, an holy nation, appointed to show forth on earth the praises of God, though formerly they were not regarded as the people of God, and were not within the range of the methods by which he was accustomed to show mercy, 1Pet 2:9,10.

III. Various duties growing out of these privileges, and out of the various relations which they sustained in life, 1Pet 2:11-25.

(a.) The duty of living as strangers and pilgrims; of abstaining from all those fleshly lusts which war against the soul; and of leading lives of entire honesty in relation to the Gentiles, by whom they were surrounded, 1Pet 2:11,12.

(b.) The duty of submitting to civil rulers, 1Pet 2:13-17.

(c.) The duty of servants to submit to their masters, though their condition was a hard one in life, and they were called to suffer wrongfully, 1Pet 2:18-20.

(d.) This duty was enforced on servants, and on all, from the example of Christ, who in more wronged than any others can be, and who yet bore all his sufferings with entire patience, leaving us an example that we should follow in his steps, 1Pet 2:21-25.

Verse 1. Wherefore laying aside. On the word rendered laying aside, see Rom 13:12, Eph 4:22,25, Col 3:8. The allusion is to putting off clothes; and the meaning is, that we are to cast off these things entirely; that is, we are no longer to practise them. The word wherefore (ουν) refers to the reasonings in the first chapter. In view of the considerations stated there, we should renounce all evil.

All malice. All evil, (κακιαν.) The word malice we commonly apply now to a particular kind of evil, denoting extreme enmity of heart, ill-will, a disposition to injure others without cause, from mere personal gratification, or from a spirit of revenge.---Webster. The Greek word, however, includes evil of all kinds. Rom 1:29. Comp. Acts 8:22, where it is rendered wickedness, and 1Cor 5:8, 14:20, Eph 4:31, Col 3:8, Tit 3:3.

And all guile. Deceit of all kinds. Rom 1:29; 2Cor 12:16; 1Thes 2:3.

And hypocrisies. 1Timm 4:2; Mt 23:28; Gal 2:13, on the word rendered dissimulation. The word means, feigning to be what we are not; assuming a false appearance of religion; cloking a wicked purpose under the appearance of piety:

And envies. Hatred of others on account of some excellency which they have, or something which they possess which we do not. Rom 1:29.

And all evil speaking. Greek, Speaking against others. This word (καταλαλια) occurs only here and in 2Cor 12:20, where it is rendered backbitings. It would include all unkind or slanderous speaking against others. This is by no means an uncommon fault in the world, and it is one of the designs of religion to guard against it. Religion teaches us to lay aside whatever guile, insincerity, and false appearances we may have acquired, and to put on the simple honesty and openness of children. We all acquire more or less of guile and insincerity ill the course of life, We learn to conceal our sentiments and feelings, and almost unconsciously come to appear different from what we really are. It is not so with children. In the child, every emotion of the bosom: appears as it is. Nature there work, well and beautifully. Every emotion is expressed; every feeling of the heart is developed; and in the cheeks, the open eye, the joyous or sad countenance, we know all that there is in the bosom, as certainly as we know all that there is in the rose by its colour and its fragrance. Now, it is one of the purposes of religion to bring us back to this state, and to strip off all the subterfuges which we may have acquired in life; and he in whom this effect is not accomplished has never been converted. A man that is characteristically deceitful, cunning, and crafty, cannot be a Christian. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven," Mt 18:3.

(a) "laying aside all malice" Eph 4:22,31

1 Peter 2:22

Verse 22. Who did no sin. Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connexion the meaning is, that we are to be careful that, if we suffer, it should be without committing any crime, We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression here used, Isa 53:9; Heb 7:26.

Neither was guile found in his mouth. There was no deceit, hypocrisy, or insincerity, he was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion.

(1) "committed himself" "his cause" (a) "judgeth" Lk 23:46

Revelation of John 14:5

Verse 5. And in their mouth was found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be--the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. Jn 1:47.

For they are without fault before the throne of God. The word here rendered without fault--αμωμοι--means, properly, spotless, without blemish, 1Pet 1:19. Col 1:22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven--"having washed their robes, and made them pure in the blood of the Lamb." Rev 7:14. It will be certainly true that all who stand there will be, in fact, pure, for nothing impure or unholy shall enter there, Rev 21:27.

The design of this portion of the chapter was evidently to comfort those to whom the book, was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed--that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church--in the dark times of religious declension and of persecution--has there been occasion to seek consolation in this bright view of heaven! How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever!