Rom 1:7, Eph 1:4, 1Th 1:4, 1Pe 1:2 | Barnes | STEP | Verse 7. To all that be in Rome . That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there. Beloved of God . Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these Notes. Called to be saints . So called, or influenced by God who had called them, as to become saints. The word saints--αγιοι--means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a common to a sacred use, and answers to the Hebrew word -- kadosh . It is applied to anything that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc., of the priests, and to the priests them- selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God; while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea, then, as applied to Christians is, that they are separated from other men, and other objects and pursuits, and consecrated to the service of God . This is the peculiar characteristic of the saints . And this characteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture: ; . Grace . This word properly means, favour . It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favour of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian's heart and life by religion--the grace of meekness, patience, charity, etc. Schleusner . In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favours of God for time and eternity, blended under the general name grace , may be conferred on them. It is to be understood as connected with a word implying invocation. I pray , or I desire that grace , etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles, ; . And peace . Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. , "Peace to you, fear not;" . But the word peace is also used in contrast with that state of agitation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest, . The Christian is at peace with God through the Lord Jesus Christ, . By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the Scriptures, . A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconciliation with God through the Lord Jesus Christ. From God our Father . The Father of all Christians. He is the Father of all his creatures, as they are his offspring, . He is especially the Father of all Christians, as they have been "begotten by him to a lively hope," have been adopted into his family, and are like him, . The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him. And the Lord Jesus Christ . From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See ; . Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see, (1.) that the apostle regarded him as the source of grace and peace as really as he did the Father. (2.) He introduced them in the same connexion, and with reference to the bestowment of the same blessings. (3.) If the mention of the Father in this connexion implies a prayer to him , or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him. (4.) All this shows that his mind was familiarized to the idea that he was Divine. No man would introduce his name in such connexions if he did not believe that he was equal with God. Comp. . It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ. These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings. (h) "called" (i) "Grace to you"

Romans 1:7

Verse 7. To all that be in Rome. That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.

Beloved of God. Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these Notes.

Called to be saints. So called, or influenced by God who had called them, as to become saints. The word saints--αγιοι--means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a common to a sacred use, and answers to the Hebrew word --kadosh. It is applied to anything that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc., of the priests, and to the priests them- selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God; while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea, then, as applied to Christians is, that they are separated from other men, and other objects and pursuits, and consecrated to the service of God. This is the peculiar characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture: Lk 2:23, Ex 13:2, Rom 11:16, Mt 7:6; 1Pet 1:16, Acts 9:13, 1Pet 2:5, Acts 3:21, Eph 3:5, 1Pet 2:9, Php 2:15, 1Jn 3:1,2.

Grace. This word properly means, favour. It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favour of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian's heart and life by religion--the grace of meekness, patience, charity, etc. Schleusner. In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favours of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire that grace, etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles, 1Cor 1:3, 2Cor 1:2, Gal 1:3, Eph 1:2, Php 1:2, Col 1:2, 1Thes 1:1, 2Thes 1:2; Phm 1:3.

And peace. Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Gen 43:23, "Peace to you, fear not;" Jud 6:23, 19:20, Lk 24:36. But the word peace is also used in contrast with that state of agitation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest, Isa 57:20. The Christian is at peace with God through the Lord Jesus Christ, Rom 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the Scriptures, Rom 8:6, 14:17, 15:13, Gal 5:22, Php 4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconciliation with God through the Lord Jesus Christ.

From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28,29. He is especially the Father of all Christians, as they have been "begotten by him to a lively hope," have been adopted into his family, and are like him, Mt 5:45, 1Pet 1:3, 1Jn 5:1, 3:1,2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.

And the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See Lk 2:14, 19:38,42, Jn 14:27, 16:33, Acts 10:36; Rom 5:1, Eph 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,

(1.) that the apostle regarded him as the source of grace and peace as really as he did the Father.

(2.) He introduced them in the same connexion, and with reference to the bestowment of the same blessings.

(3.) If the mention of the Father in this connexion implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him.

(4.) All this shows that his mind was familiarized to the idea that he was Divine. No man would introduce his name in such connexions if he did not believe that he was equal with God. Comp. Php 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.

These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.

(h) "called" 1Cor 1:2, 1th 4:7 (i) "Grace to you" 1Cor 1:3, 2Pet 1:2

Ephesians 1:4

Verse 4. According as. The importance of this verse will render proper a somewhat minute examination of the words and phrases of which it is composed. The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an after-thought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of permanency, which must result from that fact. The phrase "according as" καθως--implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.

He hath chosen us. The word "us" here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the "chosen," and those whom he addressed--the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear. Of no community, as such, can it be said, that it was "chosen in Christ before the foundation of the world to be holy." It is not true of the Gentile world as such, nor of any one of the nations making up the Gentile world. The word rendered here "hath chosen" - εξελεξατο--is from a word meaning to lay out together, (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Lk 10:42. "Mary hath chosen that good part;"--she has made a choice, or selection of it, or has shown a preference for it. 1Cor 1:27: "God hath chosen the foolish things of the world ;" he has preferred to make use of them among all the conceivable things which might have been employed "to confound the wise." Comp. Acts 1:2,24, 6:5, 15:22,25. It denotes to choose out with the accessary idea of kindness or favour. Mk 13:20. "For the elect's sake whom he hath chosen, he hath shortened the days." Jn 13:18, "I know whom I have chosen." Acts 13:17. "The God of this people of Israel chose our fathers;" that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us. It means to make a selection or choice, with the idea of favour or love, and with a view to impart important benefits on those whom he chose. The idea of making some distinction between them and others, is essential to a correct understanding of the passage-- since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference--no matter what the ground or reason of his doing it may be. Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made, or a preference given of one over another. It may be added, that so far as justice is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an individual to favour, there cannot be less in choosing a nation--for a nation is nothing but a collection of individuals. Every objection which has ever been made to the doctrine of election as it relates to individuals, will apply with equal force to the choice of a nation to peculiar privileges. If a distinction is made, it may be made with as much propriety in respect to individuals as to nations.

In him. In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved by him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and out of him no one was chosen to life, and no one out of him will be saved.

Before the foundation of the world. This is a very important phrase in determining the time when the choice was made. It was not an after-thought. It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase "before the foundation of the world?" Dr. Clarke supposes that it means "from the commencement of the religious system of the Jews, which," says he, "the phrase some- times means." Such principles of interpretation are they compelled to resort to who endeavour to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify any- thing and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word "foundation" means the beginning of anything; and that the phrase here means, "before the world began." There is scarcely any phrase in the New Testament which is more clear in its signification than this. The word rendered "foundation"--καταβολη--means, properly, a laying down, a founding, a foundation--as where the foundation of a building is laid; and the phrase "before the foundation of the world, " clearly means before the world was made, or before the work of creation. See Mt 13:35, 25:34, Lk 11:50, Heb 9:26, Rev 13:8, in all which places the phrase "the foundation of the world" means the beginning of human affairs; the beginning of the world; the beginning of history, etc. Thus, in Jn 17:24, the Lord Jesus says, "thou lovedst me before the foundation of the world," i.e. from eternity, or before the work of creation commenced. Thus Peter says (1Pet 1:20) of the Saviour, "who verily was fore-ordained before the foundation of the world." It was the purpose of God before the worlds were made, to send him to save lost men. Comp. Rev 17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made. It is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of men. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,

(1.) that if the plan was formed "before the foundation of the world," all objections to the doctrine of an eternal plan are removed. If the plan was formed before the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an eternal plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.

(2.) If the plan was formed "before the foundation of the world," it was eternal. God has no new plan. He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same-- for "he is of ONE MIND, and who can turn him?" Job 23:13. In reference to the plans and purposes of the Most High, there is nothing better settled than that WHAT HE ACTUALLY DOES, HE ALWAYS MEANT TO Do--which is the doctrine of eternal decrees---and the whole of it.

That we should be holy. Paul proceeds to state the object for which God had chosen his people. It is not merely that they should enter into heaven. It is not that they may live in sin. It is not that they may flatter themselves that they are safe, and then live as they please. The tendency among men has always been to abuse the doctrine of predestination and election; to lead men to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how men live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine fitted to excite the gratitude of Christians; and the whole tendency and design of the doctrine, according to him, is to make men holy, and without blame before God in love.

And without blame before him in love. The expression "in love," is probably to be taken in connexion with the following verse, and should be tendered, "In love, having predestinated us unto the adoption of children." It is all to be traced to the love of God.

(1.) It was love for us which prompted to it.

(2.) It is the highest expression of love to be ordained to eternal life --for what higher love could God show us?

(3.) It is love on his part, because we had no claim to it, and had not deserved it. If this be the correct view, then the doctrine of predestination is not inconsistent with the highest moral excellence in the Divine character, and should never be represented as the offspring of partiality and injustice. Then, too, we should give thanks that "God has, in love, predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will."

(a) "chosen us in him" 1Pet 1:2 (b) "holy and without blame" Lk 1:75, Col 1:22

1 Thessalonians 1:4

Verse 4. Knowing, brethren beloved, your election of God. The margin here reads, "beloved of God, your election." The difference depends merely on the pointing, and that which would require the marginal reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach. The sense is not materially varied, and the common version may be regarded as giving the true meaning. There is no great difference between "being beloved of God," and "being chosen of God." The sense then is, "knowing that you are chosen by God unto salvation." Comp. Eph 1:4; Eph 1:5; Eph 1:11. The word "knowing," here refers to Paul himself, and to Silas and Timothy, who united with him in writing the epistle, and in rendering thanks for the favours shown to the church at Thessalonica. The meaning is, that they had so strong confidence that they had been chosen of God as a church unto salvation, that they might say they knew it. The way in which they knew it seems not to have been by direct revelation, or by inspiration, but by the evidence which they had furnished, and which constituted such a proof of piety as to leave no doubt of the fact. Calvin. What this evidence was, the apostle states in the following verses. It was shown by the man- ner in which they embraced the gospel, and by the spirit which they had evinced under its influence. The meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation--for, as in other churches, there might have been those there who were false professors; but that the church, as such, had given evidence that it was a true church--that it was founded on Christian principles--and that, as a church, it had furnished evidence of its "election by God." Nor can it mean, as Clarke and Bloomfield suppose, that God "had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) had rejected the gospel, God had now elected the Gentiles in their stead;" for a considerable portion of the church was composed of Jews, Acts 17:4,6; and it cannot, therefore, mean that the Gentiles had been selected in the place of the Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difficulties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of men instead of individuals. How can the one be more proper than the other? What difficulty in the doctrine of election is removed by the supposition? Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people? If this means that the church at Thessalonica had shown that it was a true church of Christ, chosen by God, then we may learn

(1.) that a true church owes what it has to the "election of God." It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to be a true church.

(2.) A church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as God has chosen, and such as he approves. There are just principles on which a church should be organized; and there is a spirit which may be manifested by a church which will distinguish it from any other association of men.

(3.) It is not improper to speak with strong confidence of such a church as undoubtedly chosen of God. There are churches which, by their zeal, self-denial, and deadness to the world, show beyond question their "election of God;" and the world may see that they are founded on other principles, and manifest a different spirit, from other organizations of men.

(4.) Every church should evince such a spirit, that there may be no doubt of its "election of God." It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see that it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of the Holy Spirit of God.

(1) "beloved" "beloved of God, your election"

1 Peter 1:2

Remainder of Introductory Notes and Notes on 1 Peter Verses 1 and 2

III.---THE CHARACTERISTICS OF THE FIRST EPISTLE OF PETER.

(1.) THE epistles of Peter are distinguished for great tenderness of manner, and for bringing forward prominently the most consolatory parts of the gospel. He wrote to those who were in affliction; he was himself an old man, (2Pet 1:14;) he expected soon to be with his Saviour; he had nearly done with the conflicts and toils of life; and it was natural that he should direct his eye onward, and should dwell on those things in the gospel which were adapted to support and comfort the soul. There is, therefore, scarcely any part of the New Testament where the ripe and mellow Christian will find more that is adapted to his matured feelings, or to which he will more naturally turn.

(2.) There is great compactness and terseness of thought in his epistles. They seem to be composed of a succession of texts, each one fitted to constitute the subject of a discourse. There is more that a pastor would like to preach on in a course of expository lectures, and less that he would be disposed to pass over as not so well adapted to the purposes of public instruction, than in almost any other part of the New Testament. There is almost nothing that is local or of temporary interest; there are no discussions about points pertaining to Jewish customs such as we meet with in Paul; there is little that pertains particularly to one age of the world or country. Almost all that he has written is of universal applicability to Christians, and may be read with as much interest and profit now by us as by the people to whom his epistles were addressed.

(3.) There is evidence in the epistles of Peter that the author was well acquainted with the writings of the apostle Paul. See this point illustrated at length in Eichhorn, Einleitung in das Neue Tes. viii. 606--618, 284, and Michaelis, Intro., vol. iv. p. 323, seq. Peter himself speaks of his acquaintance with the epistles of Paul, and ranks them with the inspired Writings. 2Pet 3:15,16, "Even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." Indeed, to any one who will attentively compare the epistles of Peter with those of Paul, it will be apparent that he was acquainted with the writings of the Apostle of the Gentiles, and had become so familiar with the modes of expression which he employed, that he naturally fell into it. There is that kind of coincidence which would be expected when one was accustomed to read what another had written, and when he had great respect for him, but not that when there was a purpose to borrow or copy from him. This will be apparent by a reference to a few parallel passages:-- PAUL PETER

Eph 1:3. Blessed be the God 1Pet 1:3. Blessed be the God

and Father of our Lord Jesus and Father of our Lord Jesus

Christ. See also 2Cor 1:3. Christ.

Col 3:8. But now ye also put 1Pe 2:1. Wherefore laying

off all these; anger, wrath, aside all malice, and all guile

malice, blasphemy, filthy and all hypocrisies, and envies,

blasphemies out of your mouth. and all evil speakings.

Eph 5:22. Wives, submit your- 1Pet 3:1. Likewise ye wives

selves to your own husbands as be in subjection to your own hus-

unto the Lord. bands.

Eph 5:21. Submitting your- 1Pet 5:6. Yea, all of you be

selves one to another in the fear subject one to another.

of God.

1Thes 5:6. Let us watch and 1Pet 5:8. Be sober: be vigi-

be sober. lant. [in the Greek the same

words, though the order is re-

versed.]

1Cor 16:20. Greet ye one 1Pet 5:14. Greet ye one another

with an holy kiss. 2Cor 13:12. another with a kiss of love,

Rom 16:16, 1Thes 5:26 (ενφιληματιαγαπης).

Rom 8:18. The glory that 1Pet 5:1. The glory that shall

shall be revealed unto us. be revealed.

Rom 4:24. If we believe on 1Pe 1:21. Who by him do

him that raised up Jesus our Lord believe in God, that raised him

from the dead. up from the dead.

Rom 13:1,3,4. Let every 1Pet 2:13,14. Submit your-

soul be subject unto the higher selves to every ordinance of man

powers. For there is no power for the Lord's sake; whether it

but of God; the powers that be be to the king, as supreme; or

are ordained of God ....Do that unto governors, as unto them that

which is good, and thou shalt are sent by him for the punish-

have praise of the same....For ment of evil doers, and for the

he is a minister of God, a praise of them that do well.

revenger to execute wrath upon

him that doeth evil.

See also the following passages:

Rom 12:6,7. 1Pet 4:10.

1Timm 2:9. 1Pet 3:3.

1Timm 5:5. 1Pet 3:5.

These coincidences are not such as would occur between two authors when one had no acquaintance with the writings of the other; and they thus demonstrate, what may be implied in 2Pet 3:15, that Peter was familiar with the epistles of Paul. This also would seem to imply that the epistles of Paul were in general circulation.

(4.) "In the structure of his periods," says Michaelis, "St. Peter has this peculiarity, that he is fond of beginning a sentence in such a manner that it shall refer to a principal word in the preceding. The consequence of this structure is, that the sentences, instead of being rounded, according to the manner of the Greeks, are drawn out to a great length; and in many places where we should expect that a sentence would be closed, a new clause is attached, and another again to this, so that before the whole period comes to an end, it contains parts which, at the commencement of the period, do not appear to have been designed for it." This manner of writing is also found often in the epistles of Paul.

The canonical authority of this epistle has never been disputed. For a view of the contents of it, see the analyses prefixed to the several chapters. THE FIRST EPISTLE GENERAL OF PETER.

CHAPTER I.

ANALYSIS OF THE CHAPTER.

This epistle was evidently addressed to those who were passing through severe trials, and probably to those who were, at that time, enduring persecution, 1Pet 1:6,7, 3:14, 4:1,12-19. The main object of this chapter is to comfort them in their trials; to suggest such considerations as would enable them to bear them with the right spirit, and to show the sustaining, elevating, and purifying power of the gospel. In doing this, the apostle adverts to the following considerations:--

(1.) He reminds them that they were the elect of God; that they had been chosen according to his foreknowledge, by the sanctifying agency of the Holy Ghost, and in order that they might be obedient, 1Pet 1:1,2.

(2.) He reminds them of the lively hope to which they had been begotten, and of the inheritance that was reserved for them in heaven. That inheritance was incorruptible, and undefiled, and glorious; it would be certainly theirs, for they would be kept by the power of God unto it, though now they were subjected to severe trials, 1Pet 1:3-6.

(3.) Even now they could rejoice in hope of that inheritance, (1Pet 1:6;) their trial was of great importance to themselves in order to test the genuineness of their piety, (1Pet 1:7;) and in the midst of all their sufferings they could rejoice in the love of their unseen Saviour, (1Pet 1:8;) and they would certainly obtain the great object for which they had believed--the salvation of their souls, 1Pet 1:9. By these considerations the apostle would reconcile them to their sufferings; for they would thus show the genuineness and value of Christian piety, and would be admitted at last to higher honour.

(4.) The apostle proceeds, in order further to reconcile them to their sufferings, to say that the nature of the salvation which they would receive had been an object of earnest inquiry by the prophets. They had searched diligently to know precisely what the Spirit by which they were inspired meant by the revelations given to them, and they had understood that they ministered to the welfare of those who should come after them, 1Pet 1:10-12. Those who thus suffered ought, therefore, to rejoice in a salvation which had been revealed to them in this manner; and in the fact that they had knowledge which had not been vouchsafed even to the prophets; and under these circumstances they ought to be willing to bear the trials which had been brought upon them by a religion so communicated to them.

(5.) In view of these things, the apostle (1Pet 1:13-17) exhorts them to be faithful and persevering to the end. In anticipation of what was to be revealed to them at the final day, they should be sober and obedient; and as he who had called them into his kingdom was holy, so it became them to be holy also.

(6.) This consideration is enforced (1Pet 1:18-21) by a reference to the price that was paid for their redemption. They should remember that they had been redeemed, not with silver and gold, but with the precious blood of Christ. He had been appointed from eternity to be their Redeemer; he had been manifested in those times for them; he had been raised from the dead for them, and their faith and hope were through him. For these reasons they ought to be steadfast in their attachment to him.

(7.) The apostle enjoins on them the especial duty of brotherly love, 1Pet 1:22,23. They had purified their hearts by obeying the truth, and as they were all one family, they should love one another fervently. Thus they would show to their enemies and persecutors the transforming nature of their religions and furnish an impressive proof of its reality.

(8.) To confirm all these views, the apostle reminds them that all flesh must soon die. The glory of man would fade away. Nothing would abide but the word of the Lord. They themselves would soon die, and be released from their troubles, and they should be willing, therefore, to bear trials for a little time. The great and the rich, and those apparently more favoured in this life, would soon disappear, and all the splendour of their condition would vanish; and they should not envy them, or repine at their own more humble and painful lot, 1Pet 1:24,25. The keenest sufferings here are brief and the highest honours and splendours of life here soon vanish away; and our main solicitude should be for the eternal inheritance. Having the prospect of that, and building on the sure word of God, which abides forever, we need not shrink from the trials appointed to us here below.

Verse 1. Peter, an apostle of Jesus Christ. On the word apostle, Rom 1:1; 1Cor 9:1, seq.

To the strangers. In the Greek, the word "elect" (1Pet 1:2) occurs here: εκλεκτοιςπαρεπιδημοις, "to the elect strangers." He here addresses them as elect; in the following verse he shows them in what way they were elected. See the Notes there. The word rendered strangers occurs only in three places in the New Testament; Heb 11:13, 1Pet 2:11, where it is rendered pilgrims, and in the place before us. Heb 11:13. The word means, literally, a by-resident, a sojourner among a people not one's own.--Robinson. There has been much diversity of opinion as to the persons here referred to: some supposing that the epistle was written to those who had been Jews, who were now converted, and who were known by the common appellation among their countrymen as "the scattered abroad," or the "dispersion ;" that is, those who were strangers or sojourners away from their native land; others, that the reference is to those who were called, among the Jews, "proselytes of the gate," or those who were admitted to certain external privileges among the Jews, (Mt 23:15;) and others, that the allusion is to Christians as such, without reference to their origin, and who are spoken of as strangers and pilgrims. That the apostle did not write merely to those who had been Jews, is clear from 1Pet 4:3,4, (comp. Intro. & 1;) and it seems probable that he means here Christians as such, without reference to their origin, who were scattered through the various provinces of Asia Minor. Yet it seems also probable that he did not use the term as denoting that they were "strangers and pilgrims on the earth," or with reference to the fact that the earth was not their home, as the word is used in Heb 11:13; but that he used the term as a Jew would naturally use it, accustomed, as he was, to employ it as denoting his own countrymen dwelling in distant lands, he would regard them still as the people of God, though dispersed abroad; as those who were away from what was properly the home of their fathers. So Peter addresses these Christians as the people of God, now scattered abroad; as similar in their condition to the Jews who had been dispersed among the Gentiles. Comp. the Intro., & 1. It is not necessarily implied that these persons were strangers to Peter, or that he had never seen them; though this was not improbably the fact in regard to most of them.

Scattered. Greek, of the dispersion, (διασπορας;) a term which a Jew would be likely to use who spoke of his countrymen dwelling among the heathen. Jn 7:35, Jas 1:1, where the same Greek word is found. It does not elsewhere occur in the New Testament. Here, however, it is applied to Christians as dispersed or scattered abroad,

Throughout Pontus, etc. These were provinces of Asia Minor. Their position may be seen in the map prefixed to the Acts of the Apostles. On the situation of Pontus, Acts 2:9.

Galatia. On the situation of this province, and its history, see Intro. to the Notes on Galatians, & 1.

Cappadocia. Acts 2:9.

Asia. Meaning a province of Asia Minor, of which Ephesus was the capital. Acts 2:9.

And Bithynia. Acts 16:7.

(*) "strangers" "sojourners" (a) "Bithynia" Acts 8:4 -------------------------------------------------------------------------

Verse 2. Elect. That is, chosen. The meaning here is, that they were in fact chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by God as his people. It is a word commonly applied to the people of God as being chosen out of the world, and called to be his. The use of the word does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the mere use of the term. This word has reference to the act of selecting them, without throwing any light on the question why it was done. See Mt 24:22,24,31, Mk 13:20, Lk 18:7, Rom 8:33; Col 3:12. Comp. Jn 15:16. The meaning is, that God had, on some account, a preference for them above others as his people, and had chosen them from the midst of others to be heirs of salvation. The word should be properly understood as applied to the act of choosing them, not to the purpose to choose them; the fact of his selecting them to be his, not the doctrine that he would choose them; and is a word, therefore, which should be freely and gratefully used by all Christians, for it is a word in frequent use in the Bible, and there is nothing for which men should be more grateful than the fact that God has chosen them to salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason of it was his own good pleasure. Eph 1:4,5. We are here also informed that it was in accordance with "the foreknowledge of God the Father."

According to the foreknowledge of God the Father. The Father is regarded, in the Scriptures, as the Author of the plan of salvation, and as having chosen his people to life, and given them to his Son to redeem and save, Jn 6:37,65, 17:2,6,11. It is affirmed here that the fact that they were elect was in some sense in accordance with the "foreknowledge of God." On the meaning of the phrase, Rom 8:29. The passage does not affirm that the thing which God "foreknew," and which was the reason of their being chosen, was, that they would of themselves be disposed to embrace the offer of salvation. The foreknowledge referred to might have been of many other things as constituting the reason which operated in the case; and it is not proper to assume that it could have been of this alone. It may mean that God foreknew all the events which would ever occur, and that he saw reasons why they should be selected rather than others; or that he foreknew all that could be made to bear on their salvation; or that he foreknew all that he would himself do to secure their salvation; or that he foreknew them as having been designated by his own eternal counsels; or that he foreknew all that could be accomplished by their instrumentality; or that he saw that they would believe; but it should not be assumed that the word means necessarily any one of these things. The simple fact here affirmed, which no one can deny, is, that there was foreknowledge in the case on the part of God. It was not the result of ignorance or of blind chance that they were selected. But if foreknown, must it not be certain? How could a thing which is foreknown be contingent or doubtful? The essential idea here is, that the original choice was on the part of God, and not on their part, and that this choice was founded on what he before knew to be best. He undoubtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why he did it are revealed, or that they could be fully comprehended by us if they were. I am quite certain that it is not stated that it is because they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, what every regenerated person feels to be true, that the fact that we are disposed to embrace the Saviour is to be traced to a Divine influence on our hearts, and not to ourselves. See Jn 6:65, Rom 9:16, Tit 3:5, Ps 110:2,3.

Through sanctification of the Spirit. The Holy Spirit, the third person of the Trinity. The Greek is, "by (εν) sanctification of the Spirit;" that is, it was by this influence or agency. The election that was purposed by the Father was carried into effect by the agency of the Spirit in making them holy. The word rendered sanctification (αγιασμος) is not used here in its usual and technical sense to denote the progressive holiness of believers, but in its more primitive and usual sense of holiness. 1Cor 1:30. It means here the being made holy; and the idea is, that we become in fact the chosen or elect of God by a work of the Spirit on our hearts making us holy; that is, renewing us in the Divine image. We are chosen by the Father, but it is necessary that the heart should be renewed and made holy by a work of grace, in order that we may actually become his chosen people. Though we are sinners, he proposes to save us; but we are not saved in our sins, nor can we regard ourselves as the children of God until we have evidence that we are born again. The purpose of God to save us found us unholy, and we become in fact his friends by being renewed in the temper of our mind. A man has reason to think that he is one of the elect of God, just so far as he has evidence that he has been renewed by the Holy Spirit, and so far as he has holiness of heart and life, AND NO FARTHER.

Unto obedience and sprinkling of the blood of Jesus Christ. This expresses the design for which they had been chosen by the Father, and renewed by the Spirit. It was that they might obey God, and lead holy lives. On the phrase "unto obedience," Rom 1:5. The phrase "unto sprinkling of the blood of Jesus Christ," means to cleansing from sin, or to holiness, since it was by the sprinkling of that blood that they were to be made holy. See it explained Heb 9:18, seq. Heb 12:24.

Grace unto you, and peace, be multiplied. Rom 1:7. The phrase "be multiplied" means, "may it abound," or "may it be conferred abundantly on you." From this verse we may learn that they who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that he has chosen them to be holy; and, in fact, all the evidence which any man can have that he is among the elect, is that he is practically a holy man, and desires to become more and more so. No man can penetrate the secret counsels of the Almighty. No one can go up to heaven, and inspect the book of life to see if his name be there. No one should presume that his name is there without evidence. No one should depend on dreams, or raptures, or visions, as proof that his name is there. No one should expect a new revelation declaring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God, is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case. If any one, then, wishes to settle the question whether he is among the elect or not, the way is plain. Let him become a true Christian, and the whole matter is determined, for that is all the proof which any one has that he is chosen to salvation. Till a man is willing to do that, he should not complain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God.

(a) "elect" Eph 1:4 (b) "foreknowledge" Rom 8:29 (*) "foreknowledge" "preordination" (c) "sanctification" 2Thes 2:13 (d) "unto obedience" Rom 16:26 (e) "sprinkling" Heb 12:24 (f) "multiplied" Jude 1:2