Ch. 1:1-12. Introduction,

1, 2; Inscription AND Salutation.

By an Epistle General is meant one directed not to any given church, but to Christians at large, though not necessarily to all Christians even of the same period. Those here addressed must be presumed to be members of churches. The Greek word for general is katholike (catholic). But in the best Greek Testament (Westcott and Hort) is a much shorter title — Petrou A, that is, "First of Peter." Revision: The First Epistle of Peter.

1. Peter. Instead of standing last, as in modern times, the name of the writer stands first. He uses the name given him by Christ. (Matt. 16:18.) Petros (Peter) is Greek, and means rock. In many places Cephas is used, which is a Syro-Chaldaic word, also meaning rock, and this may have been the name by which the other apostles and Christ were accustomed to address the writer of our Epistle. That Simon was to be "called Cephas (which is, by interpretation, Peter)," was declared by our Lord when Andrew brought him unto Jesus. (John 1:12.) "Thou art Peter ' was declared by Christ, when at a later period Simon made the ever-memorable confession, "Thou art the Christ, the Son of the living God." The new name expresses both the natural energy and the spiritual firmness for which this apostle was distinguished. But it was applied to him also, because before the conversion of Paul he was to be the chief agent in laying the foundation of Christianity. "Upon this rock I will build my church" refers therefore to Peter, not to Christ, not to Peter's confession. The other apostles, however, though less prominent in zeal and labor, are also the foundation upon which "the saints" are built. (Eph.2;20.)

An apostle of Jesus Christ. In mentioning his apostleship, he uses no such confirmatory expressions as are used by Paul in nearly all his epistles — e. g., called (Rom. 1:1); through the will of God (1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1); not from men (Gal.1:1); according to the commandment of God (1 Tim. 1:1). Reason: Paul's apostleship was called in question; Peter's was not.

To the strangers . . . elect. In the Greek, 'elect' stands before the word translated 'strangers,' and the Revision has the elect who are sojourners. The persons addressed are described as chosen. Election is the loving purpose of God to save men. See Matt. 24:31; Luke 18:7; Rom. 8:33. In these passages the adjective is used. The verb is used in the same sense. (Mark 13:20; John 13:18; Eph. 1:4.) The noun election is so used. (Rom. 11:5; 1 Thess. 1:4; 2 Pet. 1:10.) Here, as in many other places, it is the election, not of communities, but of individuals. Election should be considered, not so much as a dogma to be believed, as a fact to be felt and rejoiced in. The point of the harmonious meeting of God's in-working and man's out-working (Phil. 2:12, 13) is as difficult for man to detect in the spiritual world as in the natural, and no more so. " It does not follow," says Huther, "that because individuals are elected all will attain the end for which God elected them," and we are referred to 2 Pet. 1:10. But that passage and the very important words in Heb. 6:4-6, with others of similar import, teach only the possibility of final apostasy; and the warning, for such it is, is to be regarded as a means by which the salvation of the elect is secured.

To the strangers scattered — more exactly, sojourners of the Dispersion. In the time of Christ and the apostles, Jews were widely dispersed in lands more or less remote from Palestine, and this scattered body of Jews was called "The Dispersion." But there were several bodies of the Dispersion; as the Babylonian, the Egyptian, the Roman, the Syrian. See John 7:35; James 1:1. Allusions to the Dispersion are found in Acts 2:9-11. Most of those who heard the gospel on the Day of Pentecost, Parthians and Modes, dwellers in Pontus and Asia, etc., belonged to the Dispersion. It is probable that many of those whom Peter now addresses by letter had heard his stirring words in Jerusalem. 'Sojourners,' because dwelling in a country not their own. Jews felt that they were not at home when not in Palestine. In 2:11 and in Heb. 11:13, the word is used figuratively, for all Christians are only sojourners in this world; but here the word must be taken in the literal or national sense.

Pontus, bordering on the Black Sea, was the northeastern province of Asia Minor. On the western side of Pontus was Galatia, and on the southern, Cappadocia. Asia was the maritime part of Asia Minor, bordering on the Ægean Sea, and included, at least, Myeia, Lydia, and Caria, with Ephesus as the chief city. Bithynia was in the northwestern corner of Asia Minor, and was bounded on the north by the Black Sea. As Pontus was nearest Babylon, and Asia the farthest, it was natural for the writer to mention Pontus first and Asia last, if he wrote from Babylon; but if he wrote from Rome, it would not have been natural. These are geographical terms, but "each is the name of a province." (Dean Howson, Smith's "'Diet, of Bible.")

2. According to the foreknowledge — in consequence of it as a divine rule. Foreknowledge is not the same as predestination or purpose. "Him being delivered by the determinate counsel and foreknowledge of God.' (Acts 2:23; compare Rom. 8:29.) Though, strictly, foreknowledge and election, or foreordination, are each eternal, yet, in our conception, foreknowledge precedes foreordination, or the divine counsel. That is the conception which the apostle here expresses. That they were foreknown only as repenting and believing is neither affirmed or implied. What Peter teaches is that the election was based upon the foreknowledge. God foreknew; and whom he foreknew he elected. God could not be ignorant of his own purpose. (Eph. 1:4, 5, 11; Rom. 8:29,30.) If the men to whom the apostle wrote were saints, they either made themselves saints, or they were made saints by God; and as the change was wrought by God, and as God does nothing without a purpose, he made them saints because he purposed to make them such; and as his purposes can have no beginning, his purpose to make them saints was an eternal purpose. Love was the source of all. Without the love, and the foreknowledge, and the purpose, the salvation of any would have been impossible. Election has too often been preached as mere doctrine: it should be preached as an expression of infinite love.

Through sanctification — not through sanctifying. It expresses a state, not an act; not, 'through,' but in. The Greek preposition seldom expresses instrumentality. The meaning is, that they came into and continue in that state of sanctification or holiness of which the Holy Spirit is the ground or source. the Holy Spirit makes those holy whom the Father elects. No holiness without election; no election without holiness.

Unto obedience. 'Unto' expresses result. The election led to this result: they became obedient. But is not faith the result of election, and obedience the fruit of faith? or, to say the least, is there not "obedience of" (or to) faith? See Rom. 1:5. Peter, as well as Paul, held faith in the highest estimation, (ver. 5, 8, 21; 2;6.) It was to him the foundation of all Christian conduct; yet he could sometimes speak freely of obedience without first reminding the readers that faith is the root, and obedience only the fruit. Some think that 'obedience' is here used in so wide a sense as to include faith — faith being supposed to precede all other acts of obedience. The true explanation of the next clause makes this view probably correct.

And sprinkling of the blood — sprinkling with the blood. Notice Peter's familiarity with the Old Testament. His escape, not less complete than Paul's, from Pharisaic bondage to the letter of the Mosaic Economy, is seen in the very use that here and elsewhere he makes of facts which occurred under that economy. Peter saw the spiritual import of the rites instituted by Moses. (The inconsistency which he showed at Antioch, and for which Paul reproved him, was exceptional.) Many things were sprinkled with the blood of animals (Lev. 4:6; 16:15, 19), and the people themselves (Ex. 24:8); and as the blood of Christ was shed for sinners (Heb. 9:11, 12; Col. 1:14),

Peter addresses the elect as having obtained the precious boon of being sprinkled with the blood of Jesus. The apostle does not deem it necessary to express very clearly the distinction between the atonement and its application through faith; but as he is expressing the results of their election, he must have had in his conception the latter rather than the former. The sprinkling is the application of the atonement made by the shedding of Christ's blood on the cross. In his early Christian life, how unable was Peter to see that Christ must die! (Matt.16:22; Mark 9:9, 10; 14:47.) This inability led to some of his most unseemly utterances. The accurate and elevated views of the Epistle respecting the Messiah's death show the greatness of the change through which he passed. The evidence of the change is seen as early as the Day of Pentecost. (Acts 2:23, 24.)

The Father. The reference to the Father, to Jesus Christ, and the Holy Spirit, though not proving the equality of the three, reminds us of it as taught elsewhere, and shows us the deep interest which Peter was persuaded each had in the salvation of men.

Grace and peace. Both are gifts; but the latter is the fruit of the former. Grace is the love of God shown toward the undeserving. A being morally endowed who has never sinned, needs no grace. Peace comes from the consciousness of being justified before God. (Rom. 5:1.)

Be multiplied. God's grace may more and more abound, as also the peace which flows from it. Whether the salutations and benedictions of the epistles are only expressions of a wish, or are a kind of prophetic declaration, is not in every case easily determined. In Rom. 1:7, and in some other places, no verb is used; and it is chiefly that which awakens the doubt. Here a verb is used, and in that mood which expresses a wish.

An epistle in the mere salutation of which the writer takes his flight, poised upon the eternal and electing love of God, and quickly sees men rising up new in the Holy Spirit and rejoicing in the atoning blood of Christ, cannot but be worthy of our profoundest and devoutest study.

3. Here begins the introduction proper, which extends through ver. 12. It is pervaded by the most elevated views of God's mercy, the Christian's inheritance, the benefit of afflictions, and the absorbing interest manifested in the work of Christ alike by prophets and angels. Blessed be. The Greek has no verb, and an omission of this kind " is very common, " Buttmann says, "in all parts of the New Testament." What verb is to be supplied is in question. Some would supply a word which would make the formula expressive of a desire that God may be praised, including actual, conscious praise by the writer. Others (Buttmann) would supply the indicative (is), in which case we should have, Blessed is the God and Father. In support of this view is the fact that the Greek of this very verb is found in Rom. 1:25 ("who is blessed for evermore"); and particularly 1 Pet. 4:11 ("to whom is [Common Version be] praise and dominion"). The indicative seems to be preferable, though it is a question not easily decided. 'Blessed' — worthy of all praise. Compare Eph. 1:3-14, between which and this is a deep undertone of inspired harmony, with characteristic variations.

Our Lord — often applied to the Father as the Supreme Sovereign — is here and elsewhere applied to Christ as the Head of the New Dispensation. He is not here conceived as the Word (Logos, John 1:1), but as the Messiah, in which character he is ever, as here, represented as subordinate to the Father. (Col. 1:3; Rom. 15:6; 1 Cor. 15:24, 28.) Yet we may speak of Christ, even in his Messianic character, as the Word that became flesh. (John 1:14.) Our Lord! is the exultant cry of the elect.

According to his abundant mercy — in consequence of it. The elect are not begotten in consequence of anything which they themselves do. The preposition indicates that the ground of God's begetting was his mercy. 'Abundant' — God's mercy, viewed as a quiescent attribute, is great; showing it is greater than creating ten thousand worlds. It is the greatest act which God can do. It is an attribute for the exercise of which there is no call, except toward the sinful, and without this the sinful would remain sinful.

Hath begotten us — better, begat us. It was a single and finished act in the past, which the Greek language was able to express by what is called the Aorist tense. We shall meet with many such instances, which in most cases the Revised Version recognizes, but which the Common Version very often overlooks. Making the sinful spiritually new is one act, quickly wrought, by which the depraved nature is so changed that the subject thenceforth loves the Creator and all that the Creator loves.

Again puts this spiritual act in contrast with the act by which the readers began their natural life. 'Begat' — figurative and very expressive. (John 3:3.) But they were no more begotten into fully developed Christians than they were begotten into fully developed intellectual and bodily life. Regeneration is only the beginning of spiritual life; but if, from the time when it is supposed to take place, there is no growth, nothing can be admitted as evidence that it occurred at all.

Unto a lively hope. Says Paul to the Ephesians, "Having no hope." This was the sad state of even the most cultivated Gentiles at the birth of Christ. From some of the sepulchral inscriptions came affecting evidence of the hopelessness of man, and from the lips of modern skepticism fall words which echo the inscriptions.

The weariest and most loathed worldly life,
That age, ache, penury, and imprisonment
Can lay on nature, is a paradise
To what we fear of death.

Blessed with a written revelation, the Jews were the only people who can be said to have bad hope of a future happy existence; and their hope had firmness of foundation only so far as it rested on the promise of a coming Saviour.

Lively — living, life-producing, and abiding. It refers, not merely to eternal life as an object of hope, but to the life which accompanies the hope; and this life is blissful even here. A hope with no life would leave us where the Romans were, without a written revelation, and where the Jews were with a revelation while trusting in the traditions which they added to it.

By the resurrection. Connect this not with living' (living in consequence of Christ's resurrection), nor with 'begotten,' but with 'living hope.' The living hope into which they were begotten had its ground in the resurrection of Christ. (1 Cor. 15:14, 20.) The true view of a blissful life for the saints includes the view of a resurrection of the body. The disembodied state, in the comparatively brief period between death and the resurrection, was regarded by the apostles as exceptional and unnatural. The resurrection of Jesus Christ settled the great question of a future re-embodying, blissful state. The hope will not disappoint. (Rom. 5:5.) Christians are now showing far too little interest in the general resurrection, and too seldom does this crowning fact of Christianity find place in the pulpit.

4. To an inheritance — some say patrimony — that is, something the possession of which passed over legally from father to son; and so the kingdom of God may be viewed as a patrimony which fell to the readers as sons of God, as heirs. It is probable, however, that the word is here used in the more general sense of possession, chiefly in its completed form in heaven. It is so used in both the Old Testament and the New. (Acts 7:5; Heb. 11:8.) The land of Canaan was called the possession of the Jews. These saints of Asia Minor were begotten to a possession — the kingdom of God. How rich were they! Three well-chosen adjectives describe it.

Incorruptible — God is said to be incorruptible (Rom. 1:23); the raised body also (1 Cor. 15:53, 54), while the buried body is called corruptible. The incorruptible possession to which men are begotten is one which is secure from perishing through any essential defect of its own.

Undefiled — free from impurity; a holy possession.

Fadeth not away — suggested, perhaps, by the fading nature of all earthly beauty. Of the possession, therefore, viewed as beautiful, we may exclaim, as Milton sings of the imaginary flower of the earthly paradise: "Immortal amaranth! "

Reserved — kept in store, not merely stored up, but kept, watched over, so that it may not be lost to us. By this possession is not meant heav3n; for it is kept for us in heaven, the latter being viewed not as a state, but as the place in which. In respect to security, the possession is infinitely superior to those earthly treasures which rust can corrupt, and thieves steal; and to gold, which is ever losing weight, and, therefore, value. The value of the saints' possession will forever increase.

5. Are kept — are guarded. Though Peter does not here use the same word for "kept" (reserved) as in ver. 4, yet the idea is nearly the same. The possession is kept for those begotten, and those begotten are guarded for the possession — double security. The saints not kept, the possession would go unpossessed; the possession not kept, the saints would find themselves begotten to eternal poverty. See a military use of the word " kept " in 2 Cor. 11:32. God watches over us and guards, and so keeps us.

By the power of God. The Greek preposition for by is used here also (εν, in). We are kept in the power of God, in that the power of God is the element in which we are kept. God, as the God of power, is the cause of the keeping, and the cause becomes effective by our being in it. But we are not kept irrespective of a given mental constitution. God honors his creative wisdom by requiring the use of our free will. (Phil. 2:12.)

Through faith — by means of faith. Faith is twofold — the assent of the intellect and the trust of the heart; more briefly, assent and trust. One may have the former (James 2:19.) without the latter; one cannot have the latter without the former. For many instructive illustrations of faith, see the Old Testament; and see Heb. 11 for the same facts grouped and condensed. Faith in God comprehends faith concerning all that he has revealed to us, whether in matter or in mind; all that he has promised, and all that he has required; and therefore it includes, as of surpassing importance, faith in his Son, Jesus Christ, as the infallible Teacher, the Almighty Worker, the propitiating Redeemer. He who desires to be saved should not be unwilling to believe; and he who is unwilling to believe gives little evidence of sincerity in desiring to be saved. See on the word "believe," ver. 8.

Unto salvation. Connect this neither with 'begotten,' in ver. 3, nor with 'faith,' but with 'kept.' We are kept unto salvation. Salvation is the end, God's great mercy (ver. 3) the ground, and faith the means. Salvation is here used in a broad sense, including deliverance from sin and punishment, and the attainment of holiness and bliss. It may be synonymous with 'inheritance' in ver. 4; only there the apostle's heart glows with the nature of the possession, as is clear from the adjectives he employs. From the first word to the word ' salvation,' this verse is a clear echo of Peter's experience; and many such echoes shall we hear as we advance through the Epistle. See Luke 22:31, 32. Peter himself was kept in the early part of his Christian life through faith, his faith being the fruit of his Master's prayers. "When once thou hast turned again, confirm thy brethren." (Luke 22:32, Rev. Ver.) This Peter is now faithfully doing, and will continue to do throughout the Epistle.

Ready — in the plan and purpose of God.

To be revealed — to be brought out yet more distinctly to their apprehension, and especially to become their actual and conscious possession. " A present salvation " is a form of words quite current among some, and expresses a Scriptural fact; but salvation in its completed form does not become the believer's till 'the last time.'

The last time. Much difference of opinion has been awakened concerning this phrase. See "the last day" (John 6:39, 40, 41, 54; 11:24; 12:48); "the last days" (Act 32:17; 2 Tim. 3:1; James 5:3); "these last days" (Heb. 1:2); "these last times" (1 Pet. 1:29); "the last time" (1 John 2:18); "the end" (1 Cor. 15:24). "The last days" (in Peter's Pentecostal address) undoubtedly covers the entire Christian Era. The days of that period are called "the last," because the period was "the world's last great moral epoch." (Dr. H. B. Hackett, "Commentary on the Acts," belonging to the present series.) The words before us cannot refer to the entire period of the Christian Economy, but to the end of it. How soon the last day was to come is not affirmed. Huther says: "The entire manner of expression indicates that he hoped it was near." (4:7.) But concerning the question, see more on 4:7.

6. Greatly rejoice — not, will rejoice, for the verb is not used in a future sense.

Wherein refers not to "the last time," but to the fact of being kept. The writer may also have in his eye the fact mentioned in ver. 4. 'Greatly rejoice' is the translation of one word in the Greek, and that expressive of joy very intense. A milder word could have been used; but it was not like Peter to express himself weakly, and notwithstanding their trials the readers' state of mind required the stronger word. Here is no exaggeration (Peter had long ago thrown off that habit), though some find it difficult to see how Christians can justly be described as exultant when "put to grief in manifold trials." (Revised Version.; But see the yet stronger representation in ver. 8. The face of the statue of a distinguished American of the last century was at first thought by some imaginative minds to smile on the one side, and to wear a serious aspect on the other. It is certain that Paul and his companions were sorrowful, yet were always rejoicing. (2 Cor. 6:10. See 3:14; 4:13.) Sorrow under trials and joy under conscious divine support, and in the certainty of final salvation, are not only possible, but have, even in our own times, many signal illustrations.

Now for a season — for a little time. Great as it is, the joy is accompanied by, or occasionally intermitted by, sorrow. 'Now' cannot refer to the entire life, though even that compared with eternity would be 'a little time'; but it refers to the brief period of trials through which they are passing. The apostle here also would confirm his brethren by speaking of the brevity of their sorrow.

If need be. This modifies 'ye are in heaviness.' God may see it to be necessary that ye sorrow.

Temptations — trials, chiefly oppositions by the wicked, whether persecutions by the civil power or slander (2:12), and the difficulties to which these led, as poverty, or disarrangement of business.

Manifold — of various kinds. They are called 'temptations,' not in the special sense of enticements to sin (James 1:13), but in the sense of proofs or tests. A word signifying temptation, instead of a word meaning test, was preferable, because the afflictions were really permitted for the purpose of putting their faith to a sufficient strain to prove its genuineness, and to make it stronger. See the instructive language, 4:12. Complaining under trials is proof that the complainer needed them, and that a few more might not be amiss.

Through — in is better, as in the Revised Version.

7. The end or object of their trials. Trial here indicates not the means or the process, but the result, thus: that the tried or proved excellence of your faith. The excellence was to be proved such by the tests applied. See Rom. 5:3-5. Strong tests, great faith. Temptation, therefore, in the sense of test, ought not to expose to criticism, as it often does, those to whom it is applied. It may prove them to be objects of special love (Job 42:10, 12; Heb. 12:6, 7), while their critics may deserve to be visited with special displeasure. (Job 42:7.)

Much more precious. Faith? or faith as proved to be excellent? The latter. The end of their trials is, that the proved excellence of their faith may be found more precious than gold — not 'of gold,' as in the Common Version. See Job 23:10; Jer. 9:7.

That perisheth. Tested faith is contrasted with gold. The latter is perishable. Its nature is such that it will perish. The former is imperishable (Luke 22:32), and so we have another echo of Peter's experience — a "reminiscence," Dean Howson might have called it. See his "Horse Petrinæ," Chap. X., Reminiscences in the First Epistle.

Though it be tried with fire — though it is proved by fire — another quality of that gold with which faith is compared. Gold as well as faith is declared to be tried — i. e., proved, tested. Faith is proved by afflictions; gold by fire. But tested faith is more precious than tested gold.

Might be found — a significant expression. It is not equivalent to might be. It indicates the result of searching; may be found after the searching investigations of the Judgment Day. See 2:22: "Neither was guile found in his mouth."

Praise and honor and glory — though their own, will be the result of divine working. Contempt and slander were the coin with which the world paid off the elect of Asia Minor; but in the balance of the Last Judgment something will be found on the other side.

At the appearing — revelation or manifestation. See ver. 13; 4:13; 2 Thess. 1:7; 1 Cor. 1:7, where the word is used, as here, relative to the second coming of Christ; but when that will occur is not here said. See on 4:7.

8. The apostle's reference to Christ's second coming easily suggests a connecting link between that and the leading thought of the verse — their rejoicing. The link is this: that these Christians of Asia Minor, living far from the scene of Christ's labors, had had no personal acquaintance with Christ. Whom having not seen — better, as in the Revision, not having seen. Sight is supposed by many to be necessary to the awakening of love. Peter had seen Christ; but he does not teach that love is conditioned upon sight. What the character of Christ was they had learned by the preaching of Paul and others. They loved him, therefore. Personal acquaintance with Christ as a condition of loving him is as needless for men now as it was then. The verse should be carefully compared with John 20:29.

In whom may be connected with believing, or with rejoice; the former is to be preferred. Now belongs only to see not. As implied in the first clause, they do not see him; but in this clause the fact is emphasized that they do not see him now. Thus it is implied that they will see him at his revelation. By the conjunctions though and yet too much contrast is made between not seeing and believing. Some contrast is intended, but not as great as in John 20:20, where a blessing is pronounced upon those who become believers without first seeing. The literal translation is, in whom, now not seeing, but believing. The readers having never had an opportunity to see Christ according to the flesh, Peter reminds them that their state is one not of seeing, but of believing. Such has been the state of nearly all who have become believers — that is, nearly all who have believed, have believed by means of testimony.

In whom believing. In the New Testament sense, to believe is much more than to give credit to, which was the sense as used by common Greek writers. When Christ came, the Greek word took on a new meaning. To believe on (in) Christ is to rely on him as being, being to us, all that he professes to be. It is to resign one's self unto Christ.

Ye rejoice — ye exult. The same intense word that is used in ver. 6 is here made by the translators, in consequence of the words which follow, unnecessarily weaker. Some, thinking that these afflicted Christians could not so rejoice, insist that the verb, though in the present tense, must be taken as a future; but as in ver. 6 so here the apostle describes present joy. See on ver. 6.

Unspeakable — joy which cannot be expressed, or, perhaps, cannot be exhausted, in words.

Full of glory — literally, glorified. In its completed degree, it is to be referred to heaven, but fore gleams of it are often to be seen here. The joy of the world is anything but glorious. How often is the joy of the world assumed for the purpose of hiding sorrow! The joy of irrational animals is never assumed.

REMARKS.

No English reader should be surprised to learn that, like the manuscripts of all other books which have descended from antiquity, those of the Bible, made by hand before printing was invented, contain variations of reading, so called. That is to say, one manuscript varies from another in the spelling, or the omission, or the place, of a word. Most of these variations are very slight, as a long vowel in one manuscript, and a short one in another; one kind of accent in one, and another kind of accent in another; an adjective preceding its noun in one, and following it in another. A word, and even many words, may be found in one manuscript which are wanting in all the others. The Greek and Roman classics contain far greater variations than the Bible. Shakespeare's plays give evidence, in the notes of editors and commentators, of much more serious variations of reading than the New Testament, though the former were written less than three hundred years ago. The folio edition of Othello (1623), for example, "contains one hundred and sixty-three lines which are not found in the quarto" (1622), and "there is a quarto edition of 1630 which differs in some readings from both of the previous editions." Speaking of Lear, an editor says:" Large passages which are found in the quartos are omitted in the folio; and some lines are found in the folios which are not in the quartos; and these are, for the most part, essential to the progress of the action, or to the development of character." There are no less than four different readings of the eighth line of Macbeth. It must be attributed to the ever-watchful providence of God that the principal manuscripts of the New Testament, so many hundred years older than the writings of Shakespeare, vary so little that not a doctrine taught by Christ or his apostles has been put in jeopardy. Learned and pious men have done a work for which all men should be grateful, in examining and comparing them, that the correct reading may be ascertained. It may be added that many of the most valuable manuscripts, including the four oldest, were "entirely unknown" to King James' translators.¹ Now that they are known, the importance of thoroughly examining and comparing them, that a more correct Greek text, and from that a more correct English Bible, may be obtained, is obvious. (See Crit. Notes.)

9. Receiving — receiving as a prize. Those who make the rejoicing future make the receiving future. But the end, the consequence or result, of their faith is received in this life. The participle in the Greek is the present. Yet doubtless Peter intends to remind them that they receive the completed end, the end ended, and that can be realized only at the second coming of Christ, (ver. 5.)

Faith . . . salvation. So divine a beginning "must needs" have so divine an end — 'Salvation.' See on ver. 5. The frequency with which Peter refers to the result of all trials and all joys shows the strength of his conviction and the intensity of his feelings concerning that particular point. Let us in this respect be like him.

Your souls — literally, souls. There is no Greek for 'your.' Not to the exclusion of the deliverance of the body from imperfection (Rom. 8:23), but only the soul is specified because it is the chief part of that which is benefited by the work of Christ.

10-12. The swift but untired wing of the apostle, bearing the spirit forward to the glorious end, is not thereby unfitted to fall back to the earth, and to touch once more the soil of Israel. For the very purpose of throwing a brighter halo around the future, the writer takes us back to the past, as if even from the ministration of death some rays of glory might be gathered which will brighten the ministration of the Spirit. (2 Cor. 3:7, 8.) This closing part of the Introduction contains three chief thoughts: That prophets showed the deepest interest in the salvation mentioned (ver. 10); that their interest centered around the question of the time when the Messiah's sufferings and glories were to occur (ver. 11); that they were informed by revelation that the great things upon which they were engaged were not for themselves, but for men of future times (ver. 12). These points are presented, especially in the original, with an energy of style characteristic of our apostle.

10. Of which — in respect to which.

The prophets — rather, prophets. He refers to prophets as a class. In striking accord is this representation by Peter with what he had heard, "privately," with other disciples, from his Divine Teacher. See the very interesting passage in Luke 10:23, 24, of which the words before us are an echo — a "reminiscence." It need not be said that the apostle refers only to good prophets, for it is clear that Peter proceeds upon the assumption that prophets were good men. A bad man, as Balaam (2 Pet. 2:15), might give utterance occasionally to a prophecy concerning some one thing (John 11:51, 52); but those who Were prophets by profession were called to their work by divine prompting and were good men. A prophet, in the Old Testament sense, was one who received communications from God and declared them to others. This might or might not be in the form of prediction. One of the functions of the prophets was teaching; but predicting future events was one of the chief characteristics of ancient prophecy. The coming, the sufferings, and death of the Messiah, with the spreading glories of his kingdom, even to victory over all foes, were the most important of all the prophecies. See especially the remarkable fifty-third chapter of Isaiah.

Have inquired and searched diligently — literally, sought diligently and searched diligently. In the Greek both verbs express very earnest investigation of the question before them. Successive generations of prophets concentrating their powers upon any point involved in the work of saving men, is a picture in remarkable contrast with that of men searching for perishable gold. The second clause of the verse may be read thus: Who prophesied of the grace for you — i. e., appointed for you. It hints at the divine intention.

Grace. See on ver. 2.

11. What, or what manner of time — unto what — i. e., unto what time (definite future time); or, unto what kind of time — time marked by what kind of condition or circumstances. They earnestly sought to know both the exact time and the nature of the time. These two points involved desire to know more of him who was to suffer. They wanted to know more than they wrote, and to understand better what they did write.

The Spirit of Christ. The Being who was known among the Jews as Jesus the Son of Mary is here clearly assumed to have had existence in the several periods of prophetic inquiry. His Spirit, either his own spirit or the Holy Spirit, was in the prophets. In either case the effect was the same. It was by the Spirit that the things were revealed to prophets, and declared to them beforehand. The two facts, that the coming Deliverer was to suffer, and that his sufferings were to be followed by glory — rather, glories — were not the result of the investigation which prophets made, but of teaching by the Spirit of Christ, and that Spirit is not to be conceived in this case as external to them, and so as merely suggesting the facts to their minds, but as in them. Their entire spiritual being was pervaded by that Spirit, and therefore they knew of the sufferings and the glories. See Rev. 22:6. "And the Lord God of the holy prophets sent his angel," etc.; or, according to the correct Greek, "The Lord God of the spirits of the prophets"; and see in the Commentary of this series Dr. J. A. Smith's interpretation.

Sufferings of Christ — sufferings for Christ, appointed for Christ. 'Glories.' The glory "of the resurrection, of the ascension, the present session at the right hand of God, of the second advent, and the new creation, and Israel restored, and the church perfected, and the everlasting kingdom." (Dr. John Lillie, "Lectures on Peter.") What prophets longed to know was the more particular fact concerning the time when. We are longing to know when Christ's second" advent will come; prophets longed to know when the final glory will come; but, like them, we have not the means of deciding.

12. While they prophesied, it was at the same time revealed unto them that not unto themselves, not for their own good, but unto us (you is the approved reading), for the good of Christians in Peter's time, and all times following, they did minister by announcing or declaring. Peter speaks from his own standpoint. He can see that prophets ministered to the elect of his own time: prophets themselves knew by revelation the general fact that they ministered to persons who were to live in some future unknown time.

The things — these things, as in the Revised Version; the same things which preachers of the gospel have declared, the sufferings and glories of Christ, and whatever particulars arc embraced under these general divisions.

With the Holy Ghost — in the Holy Spirit, that is, by the aid of whose in-dwelling power the gospel was preached to you.

Sent down — sent forth. "Nowhere else," says Lillie, "out of more than one hundred and thirty instances, does the English version add down to the meaning of ἀποστελλω," the Greek verb here used. Preaching without the Holy Spirit is "forced work."

Which things. Again the apostle rises from earth to heaven.

The angels (omit the article), 'angels,' as well as prophets, though having no personal need of redemption (Heb. 2:16)

desire — earnestly desire.

To look into. If the original meaning of the word were allowed to govern the meaning here, the angels are represented as stooping down and looking intently at something. To say the least, they are represented as earnestly desiring to know the things referred to in ver. 11. It does not imply that angels are very ignorant of what has been done to save men (Luke 2:11, 14; 22:43); but it expresses their strong desire to know all that is possible relative to this most wonderful work of divine love. See the very interesting words of Christ Luke 10:24. Notice the present tense, 'desire.' They desire now, and they have desired ever since Peter wrote. They are still longing to know more, and are ever learning something new concerning the salvation of men. "Why should men themselves be indifferent? In these two verses (11, 12) is striking proof of the inspiration of the prophets. See 2 Pet. 1:21.

Ch. 1:13-2:10. First Series of Exhortations.

The introduction is ended, and now begins the first series of exhortations. The former is the doctrinal basis of the latter. In Paul's Epistle to the Romans, the doctrinal basis constitutes the larger part, while here it is the smaller part. Peter and Paul are so far alike that their exhortations spring from doctrine; but they differ in the degree of prominence given to the two parts. Whiie the Holy Spirit was indeed their guide, it is also true that Paul, by his mental constitution, was more given to doctrinal reasoning than

Peter. The example of each apostle is a reproof to ministers, so far as they allow their preaching to be wanting in a groundwork of doctrine, and to Christians generally, so far as that kind of preaching fails to awaken their interest.

13. The First Exhortation. Wherefore — in consequence of all that has been said. Gird up, etc. — having girded uj). As all who in ancient times were accustomed to wear long, flowing garments would of course tuck them up under their girdles when about to put forth extra effort, as running, so ought the readers — all others as well-=^to gird up the loins of their mind — that is, to be ever in a state of preparation for the future. Be sober — be in that state of circumspection and self-control which will keep you from falling under enticements to sin, to whatever part of your nature they may be addressed. The word was much used relative to wine drinking, but here it has a wider meaning. See 4:7; 1 Thess. 5:6. And hope. The Common Version conveys the impression that 'gird up,' 'be sober,' 'hope,' are co-ordinate, or equally emphatic. But the first two, in the Greek, are participles: having girded, and being sober, hope. In 'hope,' therefore, lies the main thought. Peter has been called the apostle of hope, and Paul the apostle of faith; but neither Peter's view of faith was deficient (i:5,21; 2:7), nor Paul's view of hope (Rom. 8:24; 6:4,5). To the end — an erroneous rendering. It should be, perfectly — i. e., strongly and constantly, without intermittent doubting. For the grace — upon the grace; set your hope upon the grace, rest upon it — not upon the grace already given, but upon that ample and richer grace yet to be bestowed. Westcott and Hort, in their Greek Testament, connect 'perfectly' with 'be sober,' but the Revised Version connects it with 'hope.' The latter seems to be preferable; for 'hope' admits of degree more easily than 'sobriety.' To be brought. This does not refer merely to the future. The original participle is in the present tense; it is, even now being brought. Yet, as is often the case with

Ch. I.]

I. PETER.

19

14 As obedient children, not fashioning yourselves according to the former lusts iu your iguorauce;

15 But as he which hatli called you is holy, so be ye holy in all manner of conversation;

16 Because it is written, Be ye holy; for I am holy.

17 And if ye call on the Father, who without respect

14 of Jesus Christ; as children of obedience, not fashi(jning yourselves according to your former

15 lusts in lliK time uf your ignorance:hut Mike as he who called you is holy, he ye yourselves also holy

16 iu all manner of living; because it is written. Ye

17 shall be holy; for I am holy. And if ye call on him as Father, who without resiiect of persons

1 Or, like the Holy One who called you.

the Greek present participle, the idea of the future is included. Revelation of Jesus

Christ — the second coming of Christ. That the words imply belief that the second coming was near is held by a large number of expositors. See on 4:7.

14-16. The Second Exhortation; an exhortation to iioliness.

14. As begins a new sentence. The ancient Hebrews sometimes expressed character, not by an adjective, as we are accustomed to do (a cursed man, an enlightened man, etc.), but by a noun, connecting with it another noun meaning sow or child, thus: "children of transgression" (Isa. 57:4); "children of iniquity" (Hos. io:9). This form is found in the Greek of the New Testament, and is called a Hebraism — e. g., "children of light"

(Eph.5:8); "children of wrath" (Kph.2:3);

"children of curse" — cursed children (2 Pet. 2:u); "children of disobedience" (Eph.2:2). So instead of obedient children (ver. u) we have children of obedience. It is a more significant form of expression; for, as was natural in the Oriental imagination, those who are obedient are conceived as having obedience for their mother. (Winer ^ 34.) This poetic peculiarity is found in the Greek Classics, as well as in the New Testament. 'As ' means, as becomes. The former lusts — not merely lascivious desires, but sinful desires of whatever kind. Not fashioning yourselves. Their former desires were the models according to which they fashioned (formed) themselves. In your ignorance — in the time of it, and in consequence of it. It was "ignorance of divine things" (Actsu:30;

Eph. 4:18; 1 Tim. 1:1:<; Rom. 10:3), and WaS held tO

be criminal. So far as the readers were Gentiles, they showed their ignorance through worship of idols; so far as they were Jews, they showed it by overlooking the exalted nature of him whom they professed to worship. According to the model of their former desires, they were not to fashion themselves. The Greek noun (<rx^(ita — scheme) from which

the verb is derived, expresses "the changing and transitory fashion of this world." (Dr. Schafl'.)

15. A different translation of this is as follows: But [fashioning yourselves] according to the Holy One who called you, be ye also holy, etc. Holy — morally clean, separate from all moral impurity. It is a source of inexpressible joy that there is one Being in the universe who is not only infinitely holy, but is infinitely above the possibility of ever becoming unholy. The Holy One called them with " an effectual culling" — a powerful motive for being holy themselves. Conforming themselves to the Holy One is not only an outward act; it is also, and chiefly, an inward state. Holiness as a state of heart manifests itsel/ in the external life. Manner of conversation — manner of living. All. No sinful form of life should be indulged.

16. Because — conclusive, and no reasoning can be more conclusive than that which is based upon the divine formula. It is written. See our Lord's use of it in Matt. 4:4, 7, 10. Written in Lev. 11:44; 19:2, and many other places in the Old Testament. Be ye holy — ye shall be holy, according to another and approved reading. Neither the most exact conformity to moral law, nor the most scrupulous attention to the rites of Christianity, will answer in the place of holiness.

17-21. The Third Exhortation, not the second expanded.

17. In fear — reverential sense of accountability, allied to holiness (vs. is. i6), not precisely the same (2 Cor. 7:1). See also 1 John 4:18; Phil. 2:12. If — not expressive of doubt, but a significant way of affirming. Call on the Father. The Revised Version has, If ye call on him as Father. If ye call on him in prayer, say some; but the meaning seems to be this: If ye call him Father — that is. If ye surname God Father. (See Crit. Notes.) God is the more comprehensive name of the Supreme Being; 'Father' is the less comprehensive; for, strictly, it can be used only

20

I. PETER.

[Ch. I.

of persons judgeth according to every man's work, pass the time ol' your sojourning here in fear:

18 Forasmucli as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

19 But with the precious blood of Christ, as of a Iamb without blemish and without spot:

judgeth according to each man's work, pass the

18 time of your sojourning in fear:knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life

19 handed down from your fathers; but with precious blood, as of a lamb without blemish and

'20 without spot, even (he blood of Christ:who was

by those who become God's children by the begetting power of God's Spirit (i; 3). By a very simple figure, therefore, 'Father' may be considered as God's sur7iame, a name added to the more comprehensive name. Matt. 10:25 well illustrates the language used by our apostle:" If they have called the master of the house Beelzebub, how much more them of his household?" In the true reading, the Greek verb is the same, and it is evident that Jesus is saying nothing about invoking either himself, or his disciples, or Beelzebub. If they surnamed (when his enemies did so we are not told, and it is of no importance) Jesus Beelzebub, how much more will they surname those who belong to him Beelzebub! If the Christians of Asia Minor call God Father, they ou«ht to reverence him. That God is their Father is a reason why they should reverence him. Though a Father in his nature, he can be an impartial Judge. See Acts 17:31. Yet even in this life God is ever judging. Work — the inward, as well as the outward, life. Pass the time of your sojourning in fear. The readers are exhorted to a life of fear, not merely to a few distinct acts of fear.

18, 19. The exhortation is enforced by reference to the redemption effected by Christ. Forasmuch as ye know — knowing, assigns a reason, and the reason should act as a motive. That ye were not redeemed, etc. — therefore lead a life of fear — divine logic. Silver and gold — the second time Peter has alluded to gold. In ver. 7, it is "gold that perisheth"; here it is corruptible. "Silver and gold have I none," he said to the lame man. (Acts 3:6.) See also Acts 8:20:"May thy silver perish with thee." Farrar ("Early Days of Cliristianity ") speaks too strongly, however, in asking hia readers to "notice the Petrine contempt for dross." Translation according to the order of the Greek:Knowing that not with perishable things, silver or gold, ye were redeemed from, your empty (fruitless) manner of life derived from ancestors, but with 2^recious blood, as of a lamb faultless and

ivithout blemish, Christ. 'Redeemed' — not merely delivered, but delivered by the payment of something, a ransom. 'Derived from ancestors.' The basis was hereditary transmission of depravity, but probably the only reference here is to instruction and example. Such a manner of life was selfperpetutiting. But they chose it and loved it. 'The precious blood' — not merely his death, but his blood. This is the ransom by which they were redeemed. (Heb. 9:22.) Christ's /t/e is a ransom (Man. 20:28); Christ himself is a ransom (Tit. 2:14). This the readers kjiow. Their conviction of the fact is perfect, and such should be the conviction of the elect in all times. Christ is not the Saviour of men, unless men receive him as a ransom. As of a iamb. 'As' is not a ct)mparison of Christ with a lamb. The translation given above shows that Christ is in apposition with lamb. Lamb designjites Christ, not an animal. But why is Christ here called a lamb? Only or chiefly because he bore his sufferings with patience? Only because of his freedom from sin? ("Without blemish and without spot?") He is likened to a lamb by Isaiah (ss:?), and apparently for no other reason than that he was patient under suffering. But notice the connection in Isaiah:"The Lord hath laid on him the iniquity of us all." (Ver.e.) See also Ex. 12, relative to the paschal lamb, and John 1:29. Peter was so familiar with the idea of sacrifice, as illustrated in the death of the paschal lamb, that he must have used this word lamb to express not only innocence but substitution. See 2:24. Without blemish and without spot — blameless and spotless, suggested by Ex. 12:5. See our Epistle 2:22; Heb. 7:26. Few persons have the hardihood to deny that Jesus was sinless. In what harmony are Peter and Paul relative to the way of salvation! They are alike in agreeing that men can be saved only by the blood of Christ oftered as a ransom. Comjtare Rom. 3:24, 25.

30. Still keeping his eye upon the duty of living in holy fear (ver. 17), the apostle reverts,

Ch. I.]

I. PETER.

21

20 Who verily was foreordained before the foundation of the world, but was manifest iu these last times for you,

21 Who' by him do believe in (iod, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

22 Seeing ye have purified your souls in obeying the truth through the.Spirit unto unleigned love of the brethren, see thai ye love one another with a pure heart fervently:

foreknown indeed before the foundation of the world, but was manifested at the end of the

21 times for your sake, who through him are believers in (iod, who raised him from the dead, and gave him glory; so that your faith and hope

22 might be in God. Seeing ye have purified your souls in your obedienee to the trutli unto unfeigned love of the brethren, love one another ifrom the

I Many ancient authorities read /ram a clean heart.

as in ver. 2, to the eternity past. Kedemption was not the result of a change in the mind of God. Foreordained. The Greek means foreknown, as in ver. 2. Not merely as preexistent was Christ foreknown, but as the Redeemer to come, and that before the foundation, or creation, of the world. (Eph. i:4.) Verily, indeed,.. but. Notice the contrast. Manifest — was manifested. In these last times — more correctly, after the approved reading, in the last of the times; from the first advent to the second. (Heb. i:2.) See on ver. 5, where "the last time" has a narrower sense. For you — on your account, for your sake.

21. Like Paul, Peter makes his thoughts roll on in successive clauses, like waves, sometimes seeming to repeat himself, but seldom doing so. Some say that he here gives the aiw, for which Christ was manifested — namely, to awaken within them faith in God; but perhaps he rather intended to describe those for whom he was manifested. Who by him do believe in God. Not that they believed before became; but for those who believe not, believe not that God raised Christ from the dead and gave him glory, and persist in believing not, Christ cannot be said to have been manifested. In the general sense he appeared in the world for the good of all men; but with efficacious, eternal results only for those who believe. 'In God.' They are represented as believing in God, not as Creator, but as the Raiser of Christ from the dead, and as the "Crowner of Christ with glory, which is substantially the same as to say that they believe in Christ. The latter is often represented as the direct object of faith (ver. 8; John 3:16; 6:40; yet see John 5:24; 14:1.) Glory — by bringing him to his right hand, and there making him the object of worship by angels and saints. (John i7:5, 22; Kph. 1:20-22.) That your faith and hope, etc. The clause expresses result, not design.

thus:so that your faith and hope are in {on) God. Another translation is, So that your faith is (has become) also hope in God, which is probably incorrect. Peter s favorite idea hope, is expressed the third time^ 22. The Fourth Exhortation. 22. The first (ver. isj, hope; thesecond (ver. 15), be holy; the third (ver. 17), fear; the fourth (ver. 22)^ love 07ie another. Seeing ye have — having. It is not a reason for loving one another, or a way of accounting for the obligation to do so. It expresses, not merely one past act of purifying, but a continuous act ever running parallel with that of loving one another. Your souls. The purifying is not external, a sense which the word sometimes has (John 11:55; ActH2i:24), but internal. In obeying the truth — in obedience to the truth, the truth being viewed as the element in which they are continually to purify their souls, not as the instrument by which. 'Truth' is the revelation made in the gospel. Faith, then, is not here overlooked by the apostle. 'In obeying' — zn your obedience. See on the same word in ver. 2. Faith receives the truth and appropriates it; hence, obedience. Through the Spirit. As these words are not well supported by manuscript authority, they are rejected from the text. Unto unfeigned love. The preposition indicates the tendency. Inward purifying ever tends to create love toward the children of God. 'Unfeigned' — not manifested for a selfish end. (1 John.'!:18.) The hand and the tongue do not love, but neither do they fail to execute the heart's love. See that ye — not in the Greek, and unnecessarily inserted in the Common Version Love one another. Peter is like John in spirit. "Let us love one another," says the latter in his First Epistle. This sweet word of exhortation may perhaps imply greater proportionate growth in Peter than in John. With a pure heart — with a heart morally clean. But the Greek word for pure,

22

I. PETER.

[Ch. I.

23 Being born again, not of corruptible seed, but of I 23 heart fervently:having been begotten again, not of incorruptible, by the word of God, which liveth and corruptible seed, but of incorruptible, through the

abideth lor ever. 24 word of i God, which liveth and abideth. For,

1 Or, God who liveth.

KaOapat, \s Wanting in so many manuscripts that it is rejected by many of the best critics. ' From the heart' is more correct. Fervently. The word means stretching toward, directed intensely toward the object — an important exhortation, lest they become cold and seltish. 23. Mutual love enforced. Being born again — or, better, having been begotten again.' See ver. 3, where occurs the same Greek word, and where the Common Version is more correct than here. Not of corruptible seed — not according to natural law. (John i; 13; 3:4-6.) But of incorruptible — according to a supernatural law, begotten not by man, but by the Spirit of God, or by God himself. (John 1:13; 3:4-6.) By the wofcl of God. Some wrongly regard 'the word of God' as the incorruptible seed. But they were begotten of God, 'of indicating the source of their new life; but were begotten by (by means of) the word of God (James i:i8), the truths of the Bible, the gospel, (i Cor. 4:is.) Which liveth and abideth forever. For the last word there is no corresponding Greek in the four oldest manuscripts. More literally, by God's living and abiding word. See Acts 7:38, where ' life-giving oracles' refers to the commands, chiefly the moral law, given on Mount Sinai. But according to Paul (R'>m.8:3; Gai.3:2i), the law was weak, and could not give life. Yet the gospel may be strong and life-giving, even if the law is not so. Besides, the law is called life-giving, 'with reference not to its effect, but to its nature or design.' (Hackett on Acts 7:38, "lively oracles.") But Peter speaks of the effect of the word. Paul and Peter, then, are still one, notwithstanding the effort of some to set them at variance. 'Liveth' — not inoperative, not unadapted to serve as means of bringing life to dead souls. The reasonings and exhortations of Plato's "Dialogue Against Atheism" and of his "Dialogue on the Soul's Immortality," though remarkable as productions of a Greek who had no knowledge of the Bible, might be preached in every possible variety of language, and not a human soul probably would thereby be regenerated. Abideth — not transient, but intended for all periods of

time, never to be superseded by human philosophy. If the present form of the word — i. e., as expressing the special intellectual traits of the several writers — will pa:^s away at "the end," yet the word of God will remain. Compare Luke 21:33. Thus even in heaven it will be our study, with whatever additional word God ma3' there give us. In this life the form in which God's truth is enshrined must not be rejected under the pretense of retaining the truth in its spirit. A wellknown lexicographer represents a vase as "rather for show than for use"; and this expresses the estimate which some put upon the written word. But the vase broken, the contents are lost — for him who breaks it.

A different explanation of 'the word of God which liveth and abideth,' has been given. Some connect 'liveth and abideth,' not with 'word,' but with 'God.' This requires the change of which into who, and we have, 'Of God who liveth and endureth.' The American Revisers suggested this rendering, and though it was not adopted, ' who liveth ' stands in the margin of the English editions of the Revised Testament. In some other passages, prominence is given to the living and enduring nature of the?«o?"rf. Compare Heb. 4:12; Acts 7:38; Ps. 119:89; Luke 21:33. See also ver. 25:"The word of the Lord endureth forever." But there the original word is not the same, and strictly means saying.

24. This verse illustrates the nature of God's word by contrasting it with man. For assigns a reason:they have not been begotten bj^ man, 'for' all flesh {every man), etc. As grass — is so transitory, therefore so weak, that he has no power to impart spiritual life. The words are quoted, with a littlen'ariation, from Isa. 40:6, 8. Isaiah says, "All flesh is grass"; Peter says, 'as grass.' Isaiah says, "Our God"; Peter, 'the Lord.' The New Testament writers did not feel under obligation to make all their quotations with verbal exactness. They seem to quote sometimes from the Greek translation of the Hebrew, called the Septuagint, and sometimes they seem to quote from memory, and

Ch. I.]

I. PETER.

23

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

2o l?ut the word of the Lord endureth for ever. And this is the word which by the gcspel is preached uuto you.

All flesh is as grass.

And all the glory thereof as the flower of grass.

The grass withereth, and the flower falleth:25 Hut the > word of the Lord abideth for ever.

And this is the ' word of good tidings which was preached unto you.

1 Qr. aaging.

when quoting from memory, they may have in mind the Septuagint, or the Hebrew itself. Their variations from the Hebrew need not cause difficulty; and the student of the Bible should reverentially abstain from acting as censor of the evangelists, and apostles, and of Christ for the variations in question, till he understands tuuch better than any man has yet understood the relation of the free working of the human mind to the free working of the Divine Spirit. All the glory — whatever man, in his unrenewed state, regards as specially adapted to promote his own honor,

as wisdom, power, riches. (Jer. 9:2,-i; Jamesl:u.)

Withereth and falleth. The original form of the verb expresses hnbitunlness. The grass is accustomed to wither, and the flower is accustomed to fall. Or it may express the necessity and universality of the fjtct. Grass necessarily or universally withereth, etc. Compare Matt. 6:29, 30. See Crit. Notes.

25. The word which by the gospel — better, as in the Revised Version, the word of good tidings which was preached. The Being referred to in John 1:1 (the Word, the Logos) is not meant here. Peter alludes much to the Old Testament, but only as it sheds its light upon the coming of the Messiah. He and the other apostles used it, not for Jewish, but for Christian ends. Preached unto you — by Paul and others, so that you heard it, and by means of it were begotten to the new life. Thus is enforced the duty of mutual love.

CRITICAL NOTES. — CHAPTER I.

8. Knowing (eiWres) is rejected from the Greek for seeing (lidcret). (Lachmann, Tischendorf, Tregelles, and Westcott and Hort.) Huther, however, in Meyer, says that both words give a suitable meaning; and that as both are sustained by weighty authorities, it cannot be decided which is the original. Bengel and Huther prefer 'knowing' («;5dTe«). On rhetorical ground (variety) one might prefer the former; for then in the first clause the readers would be spoken of as not knowing Christ (porsonalljOi ""d 'i the second as not 7

seeing him; but the result is the same in either case. The evidence has increased in favor of the word expressive of sight.

17. If ye call on (invoke, j^ray to) the Father. i-ni.Ka\eiaee is held by some as having this sense; this is its meaning in Acts?:59; Rom. 10:12, 13, 14, and many other places. eKoAetrac {have Called), the same verb without the preposition iiri {on) in Matt. 10:25. is rejected by the best critics for en-eKoAeo-a;', which cannot there mean to call on — that is, to invoke or pray to, but to call a name iipoji. The preposition both there smd here im|)lies the addition of a name to another name. It need not be translated "surname," but that word very well expresses the thought. The Son of Mary bore the name of Jesus, and his eneinies added the name Beelzebub. So to the name Ood is added the name Father. On the passage in Matthew, see Meyer, and especially Buttmann, p. 151, note. Trench ("Authorized Version "):"Here, too, it must be confessed tiuit we have left a better, and chosen a worse, rendering. The Geneva had it, 'And if ye call him Father, who,' etc.; and this, and this only, is the meaning which the words of the original... will bear." Hackett on Acts 15:17:Upon ivhom my 7iame has been called — i. e., given, applied to them as a sign of their relationship to God. See James 2:7. (Do they not blaspheme that worthy name hy the lohich ye are called (-rnKXyidhv)?

24. e^Yipave-q {withereth) and ((ene<Te {falleth) are indeed aorists, a tense which, in itself, generally expresses a past, completed act. Winer insists that even here this sense should be adhered to {withered, fell), but Buttmann says that the aorist sometimes expresses what is habitual, and "just as well and still more frequently the necessity or universality of an action or state." The gnomic aorist, as it is called, has the sense of the present. See Thayer's edition, p. 201, 18T6.

In our study of the chapter, it has been seen that, after an argumentative, doctrinal introduction, ver. 13 begins a series of exhort

1) Revisers; for the Common Version was in no proper sense a translation.