THE CHRISTIAN’S IDEAL, AND THE STEPS THEREUNTO.— 1Pe 1:13-21

THE Apostle, who has set forth the character of the Christian’s election, who has given to the converts large assurance for the hope which he exhorts them to hold, who has proclaimed the exceeding glory of their inheritance in the future and how its nature had been foreshadowed in type and prophecy, now turns to those practical lessons which he would enforce from the doctrines of election and of future glory in heaven. Such glorious privileges cannot be looked forward to without awakening a sense of corresponding duties, and for these he would not have them unprepared. "Wherefore," he says, because you have the assurance of what the best men of old only dimly foresaw, "girding up the loins of your mind, be sober." The Apostle has in mind the words of his Master, "Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord". {Lu 12:35,36} The advent of the bridegroom may be sudden; those who would be of his train must be prepared for their summons. To be girt in body is a token of readiness for coming duty. And St. Peter’s figure would speak more forcibly to Eastern ears than it does to ours. Without such girding the Oriental is helpless for active work, the encumbrance of his flowing robes being fatal to exertion. The heart of the Christian must be untrammeled with the cares, the affections, the pleasures of the world. He must be free to run the race which lies before him, as was the well-girt prophet who ran before the royal chariot to the entrance of Jezreel.

And the Christian life is no light care, as St. Peter pictures it. First, he says, "Be sober." To train the mind to exercise self-restraint is no easy duty at any time, but specially in a season of religious excitement. We know how converts in the very earliest days of Christianity were carried into excesses both in action and in word; and in every age of quickened activity some have been found with whom freedom degenerated into license, and emotion took the place of true religious feeling. The Jewish converts in the provinces of Asia might be tempted to despise those who still clung to the ancient faith, while some of those who had been won from heathenism might by their conduct alienate rather than win their brethren in Christ. We gather what was the nature of the peril when we find the Apostle {1Pe 4:7} urging this sobriety as a frame of mind to be cultivated even in their prayers, and St. Paul in his advice to Timothy combining the exhortation to sobriety with "suffer hardship; do the work of an evangelist." {2Ti 4:5} It is the frame of mind meet for the maintenance of sound doctrine, utterly opposed to those itching ears which are only satisfied with teaching according to their own lusts. Fitly therefore does our Apostle add to his first exhortation a second which will make the believers steadfast: "Set your hope perfectly on the grace that is to be brought unto you." In those early days this counsel was not always easy to follow. There were many enticements to wavering, many trials which made the firm hold on strong faith difficult to maintain. And with the "perfectly" must be combined that other sense of the word "to the end." The hope must be perfect in its nature, unshaken in its firmness, persuaded of the certainty of the future grace, and strengthened in that persuasion by the experience of the present working of the Spirit. But the language of the Apostle almost anticipates the future. He says not so much that the grace is "to be brought," but rather that it is even now "being brought" near and coming ever nearer; for the revelation of Jesus Christ is progressive. Though we learn something, it is only so much as teaches us that there is more still to learn of the boundless stores of grace. But as in a former verse he spake of believers as having already by faith their salvation in possession, even such is his language here. And mark his lesson on the free gift of God’s grace. It is not a blessing to which the believer can attain of his own power. He can hope for it; he can feel assured that God in His own time will bestow it. But whenever it comes, either as present grace to help in trial, or future grace which shall be revealed, it is given, brought, bestowed; and its full fruition will only be reached "at the revelation of Jesus Christ." But assuredly these words may be applied to this life as well as to the next. He who said, "The Holy Spirit shall take of Mine and declare it unto you," designs to be ever more and more revealed in the hearts of His followers. His grace is being brought to them day by day, and trains continually unto obedience those who have been sprinkled with His blood.

And this obedience is the next precept for which they are to be made ready by the girding up of the loins of their minds, "as children of obedience," the obedience not of slaves, but of sons. Children they are become by virtue of the new birth, and obedience it is which gives them a claim upon God’s Fatherhood. They must seek for the docility and trustfulness of the childlike character; they must accept a law other than their own wills, having taken upon them the yoke of Christ and aiming, in the light of His example, to become worthy of being reckoned among His true followers.

When they contemplate their own lives, they must feel that a mighty change is needed from what they were aforetime. St. Peter’s words mark the completeness of the needed change: "not fashioning yourselves according to your former lusts." In time past they had sought no further for a guide and pattern than their own perverted desires; now they must school themselves to say, "Do with me as Thou wilt, for I am Thine." And He whose grace has begotten them again will help them to frame their lives by His rule, will have them learn of Him. But while the Apostle dwells on the difference which must come over the lives of these converts, mark the wondrous charity with which he alludes to their former life in error. "In the time of your ignorance," he says. Even here he follows the example Of the Lord, who prayed in His agony, "Father, forgive them, for they know not what they do." Sin blinds the moral and the mental vision too, and men so blinded sink deeper and deeper into the slough, while he who has learnt Christ has gained another source of light. But, to raise the ignorant, they must be taught; and tenderness makes teaching most effective, and charity dictates the apostolic words. So St. Paul at Athens to those who worshipped an unknown God offered instruction to win them from their ignorance, and pointed them to a God whose offspring they were, and to whose likeness they might be conformed.

Just so does St. Peter: "Like as He who called you is holy, be ye yourselves also holy in all manner of living." This has been God’s call from the first day until now, but what a hopeless height is this for the sinner to aim after, holy as God is holy! Yet it is the standard which Christ sets before us in the Sermon on the Mount: "Be ye perfect, even as your Father which is in heaven is perfect." And why does He propose to us that which is impossible? Because with the command He is ready to supply the power. He knows our frailty; knows what is in man both of strength and weakness. At the same time He proclaims to us by this command what God intends to make of us. He will restore us again to His own likeness. That which was God’s at first shall be made God’s once more. The marred image, on which not even the superscription can be traced, shall again be revealed in full clearness, and the believer purged from all the defilements of sin by the grace and help of Him who says, "Be ye perfect," because He loves to make us so.

"Because it is written, Ye shall be holy; for I am holy." This command comes down to us from the earliest days of the Law. But in those old times it could not be said, "in all manner of living." These words betoken the loftier standard of the New Testament. The patriarchs and prophets and the people among whom they lived were trained, and could only be trained, little by little. Even in the best among them we cannot hope for holiness in all manner of living. It was only by the types and figures of external purification that their thoughts were directed to the inner cleansing of the heart, and long generations passed before the lessons were learnt, The full sense of the Fatherhood of God was not attained under the Law, nor did men under it learn fully to live as children of obedience, children of a Father who loves and will succor every effort which they make to walk according to His law. The Incarnation has brought God nearer to man, and on this relationship of love the Apostle grounds his further exhortation:

"And if ye call on Him as Father, who without respect of persons judgeth according to each man’s work, pass the time of your sojourning in fear." But the fear which St. Peter means is a fear which grows out of love, a fear to grieve One who is so abundant in mercy. Who can call on God as Father but the children of obedience? About the Father’s will and His power to make you holy there need be no fear. He has called men and bidden them strive after holiness. The way is steep, but they will not be unattended. What fear then of failing to attain the goal? For the Father will also be the Judge. And here is the ground for eternal hope and thankfulness, which the Apostle expresses in words akin to those which he used in the house of Cornelius: "Now I see that God is no respecter of persons, but in every nation he that feareth God and worketh righteousness is accepted with Him." Yes, this is the fear which God looks for, not a paralyzing dread which checks all effort and kills out all hope. Our Judge knows that our work will be full of faults, but fear of Him must nerve us to make the endeavor. It is not what men do, the feeble sum of their performance that He regards. The way, the spirit, the motive, from which it is wrought—these will be the ground of our Father’s judgment. Hence the Gospel is a message for all the world alike. The poor and lowly, to whom no great deeds are possible, may through it live a life of hope. It is not great gifts poured into the treasury from an abundant store that have value in His eyes, but the gifts which come with a heart’s sacrifice—these are precious indications, and receive the blessing, "They have done what they could." And God’s children are to look on their life as no more than a brief pilgrimage. It is a time of sojourning, in which the small occurrences are of little account. Earth is to the Christian, what Egypt wag of old to the Hebrews, no home, but a place of trial and oppression of the enemy. God will bring His children forth, even as He did of old. But the dread to be most entertained is lest the many attractions should, like the flesh-pots of the history, win the affection of the pilgrims, and make them not unwilling to linger in the house of bondage and to think lightly of peril which surrounds them there. The great preservative from this danger is to revive constantly the thought of the great things which have been done for us. Be in fear of the world and its beguilements, says St. Peter, "knowing that ye were redeemed, not with corruptible things, as silver and gold, from your vain manner of life handed down from your fathers." The redemption price is paid, has been paid for all men. Shall any then be willing to tarry in their slavery? Ye were redeemed. The work is complete. "It is finished," was the last sigh of the dying Lord, who before had testified that His true disciples might be of good cheer, because He had overcome the world.

But in the hearts of men the world and its allurements die very hard. The men for whom St. Peter wrote would surely find this so. They had many of them lived long either under Judaism or in heathendom, and would be surrounded still by friends and kinsmen who clung to the ancient teaching and customs. Prejudices were sure to abound, and the ties of blood in such cases are very strong, as we know ourselves from mission experience in India. The Apostle speaks of their manner of life as handed down from their fathers. He may have had in his thought the corruption of the human race from the sin of our first parents. Generation after generation has been involved in the consequences of that primal transgression. But he probably thought rather of the converts from idolatry and the life which they had led in their days of ignorance. Of God’s covenant with the chosen people, though now it was abolished, St. Peter would hardly speak as a vain manner of life. But to the worship of the heathen the word might fitly be applied. Paul and Barnabas entreat the crowd at Lystra, who would have done sacrifice to them. as to their gods, to turn from these vanities to serve the living God; {Ac 14:15} and to the Ephesians St. Paul writes that they should no longer walk, as the other Gentiles walk, in the vanity of their mind. {Eph 4:17} The parents of such men, having themselves no knowledge, could impart none to their children, could not lift them higher, could not make them purer; and yet the ties of natural affection would plead strongly for what had been held right by their fathers for generations.

But the price which has been paid for their ransom may convince them how precious they are in the eyes of a Father in heaven. They are redeemed "with precious blood, as of a lamb without blemish and without spot," even the blood of Christ. For ages the offering of sacrifices had kept before the minds of Israel the need of a redemption, but they could do no more. The blood of bulls and goats and the ashes of a heifer suffice only to the purifying of the flesh, and can never take away sin. But now the true fountain is opened, and St. Peter has learnt, and bears witness, what was the meaning of the words of Jesus, "If I wash thee not, thou hast no part with Me". {Joh 13:8} The door of mercy is opened, that by the knowledge of such wondrous love the hearts of men may be opened also.

And this counsel of God has been from all eternity. Christ "was foreknown before the foundation of the world" as the Lamb to be offered for human redemption. The world and its history form but a tiny fragment of God’s mighty works, and yet for mankind a plan so overflowing with love was included in the vision of Jehovah before man or his home had existence except in the Divine mind. Now by the Incarnation the secret counsel is brought to light, and the foretokenings of type and prophecy receive their interpretation. "He was manifested at the end of the times for your sake." He was made flesh, and tabernacled among men; He showed by the signs which He wrought that He was the Savior drawing near to them that they might draw near unto Him. His lifting up on the cross spake of the true healing of the souls of all who would look unto Him. And when death had done its work upon the human body, He was manifested more thoroughly as the beloved Son of God by His resurrection from the grave. The first Christians felt that God’s work was now complete, salvation secured. It is not unnatural therefore that they should expect the drama of the world’s history soon to be closed. For the Master had not seldom spoken of the coming of a speedy judgment. Hence the age in which they lived seemed to merit the name of "the end of the times." We now can see that the judgment of which Christ spake was wrought in great part by the overthrow of Jerusalem, though His words are still prospective, and will not find their entire fulfillment till the close of human history; and the whole Christian era may be intended and included in "the end of the times." This was the goal towards which God’s counsel had been moving since the world was made. No new revelation is to be looked for, and we who live in the light of Christ’s religion are those upon whom the ends of the world are come. In this sense the words may be applied in every age and to every generation of Christians. To them, as to St. Peter’s converts, the preacher may testify, "For your sakes" all this was planned and wrought, and may offer the ransom of the Savior to His people, assured that in this speck of time Christ is being manifested for their sake also. For "they through Him are believers in God," as the Lord Himself hath testified. "No man cometh unto the Father but by Me"; "I am the Way, the Truth, and the Life." The words are as true today as when Christ was upon earth. Since the Fall the glory and majesty of Jehovah have been unapproachable. Sin rendered man both unfit and unable to have the pure communion of the days of innocence. It was the vision of Jesus by faith which brought Abraham near to God and filled him with joy. And so with all the saints and prophets of the first covenant. They beheld Him, but it was afar off. They greeted the maturing promises, but only as strangers and pilgrims upon earth. To the Asian converts and to us also the testimony of St. Peter and his fellows is from those who beheld the glory of God as it was manifested in Christ, who saw Him when raised from the dead, and watched His ascent into the glory of heaven. And by such witness faith in what God has wrought is confirmed. We are sure that He raised Christ from the dead; we are sure that He has received Him into glory: and thus through all generations the faith and hope of Christians are sustained and rest unshaken upon God.