Ա Պետրոս / 1 Peter - 1 |

Text:
< PreviousԱ Պետրոս - 1 1 Peter - 1Next >


jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Առաջին Թղթոյն Պետրոսի

Զայս գրէ Պետրոս թուղթ վարդապետական որոց ՚ի սփիռս էին Հրէից քրիստոնեայք եղելոց. եւ զորս ՚ի Հրէիցն հաւատացեալքն էին՝ հաստատէ զնոսա։ Եւ յառաջագոյն պատմէ եւ ցուցանէ. թէ որ առ ՚ի Քրիստոս հաւատք ՚ի մարգարէիցն նախապատմեցաւ, եւ նոքօք պատմեցաւ արեամբ նորա փրկութիւն լինել, եւ նոցա եւ հեթանոսաց աւետարանեցաւ ամենայն, որում փափաքէին հրեշտակք խորհրդոյն. ապա խորհրդակցի արժանապէ՛ս կոչողին՝ լինել փրկելոցն։ Հրամայէ եւ զթագաւորս պատուել. եւ կանանց եւ արանց զհամախոհ լինելն պատուիրէ. եւ ՚ի սովորութիւնն խրատէ սակաւ ինչ։ Ցուցանէ թէ եւ ՚ի դժոխքն եղեւ ՚ի Տեառնէ քարոզութիւն փրկական յարութեանն. եւ զի յառաջագոյն ննջեցեալքն յարիցեն եւ դատեսցին մարմնով. եւ շնորհօք յարութեանն մնան. եւ զի կատարումն ամենեցուն մերձ է։ Եւ պարտ է ամենեցուն պատրաստ լինել, որպէս թէ բան տալոց են դատաւորին. եւ այսպէս կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Принадлежность первого Соборного послания св. Апостола Петра этому именно первоверховному Апостолу, в новое время западными библеистами иногда оспариваемая, утверждается прежде всего не только указанием второго Соборного послания того же Апостола (2Пет. 3:1), но и единогласным свидетельством первохристианского предания, идущего от самого апостольского века, а затем и внутренними признаками, заключающимися в самом содержании послания. В отношении свидетельств предания достойно замечания, что уже св. Поликарп Смирнский, муж апостольский и ученик св. Апостола Иоанна Богослова, в своем послании к филиппийцам, как свидетельствует Евсевий (Церковн. История IV, 14) "приводит некоторые свидетельства из первого послания Петрова", и это вполне подтверждается сличением Поликарпова послания к филиппийцам с первым Соборным посланием Ап. Петра (из последнего у св. Поликарпа приводятся: I, 8, 13, 21; II, 11, 12, 22, 24; III, 9; IV, 7). Столь же ясные свидетельства в пользу подлинности первого послания Ап. Петра находятся у св. Иринея Лионского, также приводящего места из послания с указанием на принадлежность их Ап. Петру (Adv. halres. IV, 9, 2, 16, 5), у Евсев. (Церк. Ист. V, 8), у Тертуллиана ("Против Иудеев"), у Климента Александрийского (Strom. IV, 20). Вообще Ориген и Евсевий называют 1: Петра непререкаемого подлинным epistolh omologoumenh (Церк. ист. VI, 25). Свидетельством общей веры древней Церкви первых двух веков в подлинность 1: Петра является, наконец, нахождение этого послания в Сирском переводе II века Пешито. И во все последующие века вселенская Церковь на Востоке и Западе согласно признавала это послание Петровым.

О той же принадлежности послания Ап. Петру говорят и внутренние признаки, представляемые самим содержанием послания.

Общий тон или акцент воззрений священного писателя послания, характер его богословия, нравоучения и увещания, вполне соответствует свойствам и особенностям личности великого первоверховного Апостола Петра, как известна она из евангельской и апостольской истории. Две главных характерных черты выступают в духовном облике св. Апостола Петра: 1) живой, конкретный образ мыслей, склонный, ввиду отличающей Ап. Петра горячности, легко переходит в побуждение к деятельности, и 2) постоянная связь мировоззрения Апостола с учением и чаяниями Ветхого Завета. Первая особенность Апостола Петра со всею очевидностью выступает в евангельских упоминаниях о нем; (см. Лк 5:8; Мф 14:25-33; 16:16, 22; Ин 6:68, 69; Мк 9:5; Ин 13:9; Лк 22:31-33, 57: и др.); вторая удостоверяется призванием его, как Апостола обрезания (Гал 2:7); обе эти особенности одинаково отразились и в речах Ап. Петра, изложенных в книге Деяний Апостольских. Богословие и писания Ап. Петра отличаются вообще преобладанием образов и представлений над отвлеченными рассуждениями. У Апостола Петра мы не встречаем ни таких возвышенно-метафизических созерцаний, как у Апостола и евангелиста Иоанна Богослова, ни такого тонкого выяснения логического соотношения христианских идей и догматов, как у Апостола Павла. Внимание св. Петра останавливается преимущественно на событиях, истории, главным образом христианской, частью же и ветхозаветной: освещая христианство, преимущественно, как факт истории, Ап. Петр является, можно сказать, богословом-историком, или, по собственному его выражению, свидетелем Христовым: апостольское призвание он полагает в том, чтобы быть свидетелем всего, что сотворил Господь Иисус Христос, и особенно воскресения Его. Многократно говорится об этом в речах Апостола (Деян 1:22, 11, 32; 3:15; 5:32; 10:39), и то же утверждается в его посланиях (1Пет. 5:1; 2Пет. 1:16-18). Столь же характерна для Апостола Петра связь его учения с Ветхим Заветом. Эта черта весьма заметно выступает в писаниях св. Апостола Петра. Христианство он всюду освещает главным образом со стороны связи его с Ветхим Заветом, поскольку в нем осуществились ветхозаветные предсказания и чаяния: достаточно, для примера, сравнить место из речи Апостола Петра по поводу исцеления хромого Деян 3:18-25: и слова 1Пет. 1:10-12, чтобы видеть, что все суждения и доказательства апостола исходят от факта ветхозаветного откровения и всюду предполагают ветхозаветное пророчество, предуготовление и новозаветное исполнение. В связи с этим в учении Ап. Петра занимает весьма видное место идея Божественного предвидения и предустановления (самое слово prognwsiV, проразумение, предвидение, кроме речей и послания Ап. Петра - Деян 2:23; 1Пет. 1:2, 20: - в Новом Завете нигде больше не встречается). И в речах своих, и в посланиях Ап. Петр весьма часто говорит о предустановленности того или иного события новозаветного (Деян 1:16; 2:23-25; 3:18-20, 21; 4:28; 10:41, 42; 1Пет. 1:1, 20). Но в отличие от Ап. Павла, во всей полноте развившего учение о предопределении (Рим VIII, IX, XI гл.), Ап. Петр, не давая теоретического выяснения идеи Божественного предвидения и предопределения, предлагает самое обстоятельное раскрытие о фактическом обнаружении Божественного предвидения и предопределения в истории - о пророчестве. Учение о пророчестве, о вдохновении пророков Святым Духом, об откровении им тайн Божиих, о самодеятельном проникновении их в эти тайны и т. д. - раскрыто у Ап. Петра с такою полнотою и ясностью, как ни у одного из священных писателей, - и это учение одинаково нашло свое выражение и в посланиях, и в речах (1Пет. 1:10-12; 2Пет. 1:19-21; III:2, см. Деян 1:16; 2:30-31; 3:18-24; 4:25; 10:43).

Наконец, характерную черту посланий, равно как и речей Апостола Петра, составляет обилие прямых цитат из Ветхого Завета. По отзыву ученого А. Клемена (Der Gebrauch des Alt. Testam. in d. neutest. Schriften. Guitersloh 1895, s 144), "ни одно из новозаветных писаний не богато так ссылками на Ветхий Завет, как 1: послание Ап. Петра: на 105: стихов послания приходится 23: стиха ветхозаветных цитат".

Это близкое совпадение в духе, направлении и основных пунктах учения между речами и посланиями Ап. Петра, равно как и между особенностями содержания и известными из Евангелия характерными чертами личности в деятельности Ап. Петра, дает убедительное доказательство принадлежности двух Соборных посланий тому же великому первоверховному Апостолу Петру, речи которого записаны и в книге Деяний св. апостолов, именно в первой части этой книги (гл. I-XII). После речи на апостольском Соборе (Деян 15:7-11), дальнейшая деятельность св. Петра делается достоянием церковных преданий, не всегда достаточно определенных (см. Чет. -Мин. Июня 29). Что касается теперь первоначального назначения и первых читателей I Соборного послания Ап. Петра, то Апостол пишет свое послание избранным пришельцам рассеяния (eklektoiV parepidhmoiV diasporaV) Понта, Галатии, Каппадокии, Асии и Вифинии (I:1). Ввиду того, что "рассеяние", diaspora, нередко обозначает в Писании (Ин 1:1; 2Мак. 1:27) совокупность иудеев, живущих в рассеянии, вне Палестины, в языческих странах, - многие древние и новые толкователи послания св. Ап. Петра полагали, что оно написано к христианам (eklektoiV, избранным) из иудеев. Такого взгляда держались в древности Ориген, Евсевий Кесарийский (Церк. Ист. 3:4), Епифаний Кипрский (Прот. ересей, XXVII:6), блаженный Иероним (О знаменитых мужах, гл. I), Икумений, блаж. Феофилакт; в новое время - Бертольд, Гуч, Вейсс, Кюль и др. Но во всей исключительности мнение это не может быть принято: в послании есть места, которые могут быть относимы к языко-христианам, но отнюдь не к иудео-христианам. Таковы, напр., слова Апостола в I:14, 18, где причина прежней плотской и греховной жизни читателей en th agnoia, в неведении Бога и Его святого закона, а самая эта прошлая жизнь их именуется "суетной (mataia) жизнью, преданною от отцев": то и другое приложимо лишь к религиозно-нравственному язычников, а никак не иудеев. То же следует сказать и о таких местах, как II:10; III:6; IV:3, 4. Поэтому, следует 1) принять смешанный состав читателей - иудео-христиан и языко-христиан; 2) под именем "рассеяния" надо разуметь христиан вообще без различия национальности; 3) "избранные пришельцы" - не отдельные христиане, а целые христианские церковные общины, как видно из заключительного приветствия от целой Церкви V:13-14. Если в перечне географических названий 1:1: видели указание на существование в Малой Азии иудео-христианских общин, основанных здесь раньше и независимо от благовестия Ап. Павла, и основание этих общин усвоили Ап. Петру, то все это не подтверждается новозаветными данными, которые, напротив, приписывают первое насаждение христианства в малоазиатских провинциях Ап. Павлу (Рим 15:20; Деян XIII; cл. 14:1: и т. д.). Равным образом и церковное предание не сообщает ничего определенного о проповеди Ап. Петра в названных им 1:1: местностях.

Что же побудило Ап. Петра обратиться с посланием к христианам этих провинций? Общею целью послания, как видно из его содержания, является намерение Апостола - утвердить читателей разных общественных положений в вере и правилах жизни христианской, устранить некоторые нестроения внутренние, успокоить в внешних скорбях, предупредить от соблазнов со стороны лжеучителей, - словом, насаждение в жизни малоазийских христиан тех истинных духовных благ, недостаток которых в жизни и поведении которых был ощутителен и сделался известным Апостолу Петру, быть может, при посредстве бывшего с ним в то время ревностного сотрудника Павлова Силуана (1Пет. 5:12; 2: Сол 1:1; 2Кор. 1:19). Можно лишь заметить, что и наставления, и особенно предостережения Ап. Петра отличаются более общим характером, чем наставления и предостережения в Павловых посланиях, что и естественно ввиду того, что Ап. Павел был основателем малоазийских церквей и ближе знал условия их быта по личному непосредственному опыту.

Местом написания первого Соборного послания Ап. Петра является Вавилон, откуда от имени местной христианской общины Апостол посылает приветствие церквам малоазийским, которым направляет послание (V:13). Но что следует здесь разуметь под Вавилоном, мнения толкователей расходятся. Одни (Кейль, Неандер, Вейсог и др.) видят здесь знаменитый в древности Вавилон на Евфрате. Но против этого говорит уже то, что к евангельскому времени этот Вавилон лежал в развалинах, представляя одну обширную пустыню (erhmoV pollh - Страбона, Geograph. 16, 736), а затем еще более - полное отсутствие свидетельств церковного предания о пребывании Ап. Петра в Месопотамии и проповеди его там. Другие (тут, преосвящ. Михаил) разумеют в данном случае Вавилон Египетский - небольшой город на правом берегу Нила, почти против Мемфиса: здесь была христианская церковь (Чет. -Мин. 4: июня). Но о пребывании Ап. Петра и в Египетском Вавилоне предание ничего не сообщает, оно лишь считает евангелиста Марка, ученика Ап. Петра, основателем Александрийской церкви (Евсев. Ц. И. 2:16). Остается принять третье мнение, в древности высказанное Евсевием (Ц. И. 2:15) и теперь господствующее в науке, по которому Вавилон (1Пет. 5:13) нужно понимать в аллегорическом смысле, именно: видеть здесь Рим (Корнели, Гофман, Цан, Фаррар, Гарнакк, проф. Богдашевский). Кроме Евсевия, из древних толкователей под Вавилоном разумели Рим блаж. Иероним, блаженный Феофилакт, Икумений. В пользу этого понимания говорит и текстуальное предание: многие минускульные кодексы имеют глоссу: egrafh apo RwrihV. Если против этого указывали, что до написания Апокалипсиса (см. Откр 16:19; 17:5; 18:2), не могло образоваться иносказательное наименование Рима Вавилоном, то в действительности такое сближение первого с последним произошло, по свидетельству Шеттгена (Horae hebr. р. 1050), значительно раньше, будучи вызвано аналогиею между древним угнетением иудеев со стороны халдеев и позднейшим - со стороны римлян. И то обстоятельство, что в заключительных приветствиях Павловых посланий, написанных из Рима (к филиппийцам, Колосс., Тимофею, Филимону) последний не называется Вавилоном, не исключает возможности такого словоупотребления у Ап. Петра, которому вообще свойственна аллегория (напр., слово diaspora в 1:1, имеет духовный, переносный смысл). Таким образом, местом написания 1: Соборного послания Ап. Петра был Рим.

Трудно с точностью определить и время написания послания. Многие древние церковные писатели (св. Климент Римский, св. Игнатий Богоносец, Дионисий Коринфский, св. Ириней Лионский, Тертуллиан, Ориген, канон Муратория) свидетельствуют о пребывании Ап. Петра в Риме, но все они не датируют прибытие его в Рим даже хотя бы с приблизительною точностью, а говорят большею частью о мученичестве первоверховных апостолов, опять без точной датировки этого события. Поэтому вопрос о времени происхождения рассматриваемого послания должен быть решен на основании новозаветных данных. Послание предполагает устроение св. Ап. Павлом малоазийских церквей, имевшее место, как известно, в третье великое благовестническое путешествие Апостола языков, около 56-57: гг. по Р. X. ; следовательно, ранее этого срока первое Соборное послание Ап. Петра не могло быть написано. Затем в этом послании не без основании указывали признаки сходства с Павловыми посланиями к Римлянам и Ефесянам (ср., напр., 1Пет. 1:14: и Рим 12:2; 1Пет. 2:13, 14: и Рим 13:1-6; 1Пет. 3:9: и Рим 12:17, а также: 1Пет. 2:4: и Еф 2:20-22; 1Пет. 1:10-11: и Еф 2:5, 10: и др.), но первое появилось не ране 53: года, а второе - не ранее 61-го. В пользу сравнительно позднего появления рассматриваемого послания говорит и упомянутое уже, известное из послания (V:12), нахождение при Ап. Петре Силуана, спутника Ап. Павла. На основании всего этого можно считать вероятным написание послания уже после того, когда миссионерская деятельность Ап. Павла в отношении к малоазийским церквам прекратилась, - когда он из Кесарии в качестве узника был послан в Рим на суд кесаря (Деян XXVI-XXVI 1: гл.). Именно тогда естественно было Ап. Петру обратиться с посланием к малоазийским церквам, лишившимся своего великого благовестника, и преподать им наставление в вере и благочестии и ободрение в скорбях жизни. Таким образом, вероятным временем написания послания является период между 62-64: гг. (вскоре после первого послания, незадолго до мученической своей кончины Апостол написал и второе послание).

По особенностям личной духовной жизни своей, а также и по особенному назначению послания, Апостол Петр более всего и неоднократно поучает читателей христианской надежде на Бога и Господа Иисуса Христа и на спасение в Нем. Как Апостол Иаков является проповедником правды, а евангелист Иоанн - любви Христовой, так Ап. Петр есть по преимуществу Апостол надежды христианской.

Исагогическая и толковательная литература о посланиях Ап. Петра на западе очень значительна, таковы, напр., труды Ноfmann'а, Wesinger'a Кuhl'я, Usten, Sieffert'а и др. В русской библиологической литературе нет специальной ученой монографии о посланиях св. Ап. Петра. Но весьма ценные исагогико-экзегетические сведения о предмете содержатся в трудах 1) проф. прот. Д. И. Богдашевского. Послание св. Ап. Павла к Ефесянам. Киев 1904: и 2) проф. О. И. Мишенко. Речи святого Ап. Петра в книге Деяний Апостольских. Киев 1907. Заслуживает также полного внимания брошюра Епископа Георгия. Изъяснение труднейших мест первого послания св. Апостола Петра. 1902. Ближе же всего изъяснению посланий Ап. Петра, так и других Соборных посланий, служит классический труд преосвящ. еп. Михаила "Толковый Апостол", кн. 2-я Изд. Киев. 1906. Имеют известное значение и "Общедоступные объяснения" Соборных посланий Архимандр. († Архиеп.) Никанора. Казань. 1889.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
TWO epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles--that he was more than their equal--that he was their prince, monarch, and sovereign--and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth--that he was for above twenty years bishop of Rome--that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth--and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2 Cor. xi. 5 and xii. 11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal. ii. 11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, ch. v. 1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

The apostle describes the persons to whom he writes, and salutes them (ver. 1, 2), blesses God for their regeneration to a lively hope of eternal salvation (ver. 3-5), in the hope of this salvation he shows they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory, ver. 6-9. This is that salvation which the ancient prophets foretold and the angels desire to look into, ver. 10-12. He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption (ver. 13-21), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state, ver. 22-25.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First and Second Epistles of Peter
Dr. Lardner and Professor Michaelis have done much to remove several difficulties connected with the person of St. Peter, the people to whom he wrote, the places of their dispersion, and the time of writing. I shall extract what makes more immediately for my purpose.
"The land of Palestine, says Cave, at and before the coming of our blessed Savior, was distinguished into three several provinces, Judea, Samaria, and Galilee. In the upper, called also Galilee of the Gentiles, within the division belonging to the tribe of Naphtali, stood Bethsaida, formerly an obscure and inconsiderable village, till lately re-edified and enlarged by Philip the Tetrarch; and, in honor of Julia, daughter of Augustus, called by him Julias. It was situated upon the banks of the sea of Galilee, called also the lake of Tiberias, and the lake of Gennesareth, which was about forty furlongs in breadth, and a hundred in length; and had a wilderness on the other side called the desert of Bethsaida, whither our Savior used often to retire.
"At this place was born Simon, surnamed Cephas, or Petros, Petrus, Peter, signifying a stone, or fragment of a rock. He was a fisherman upon the forementioned lake or sea, as was also in all probability his father Jonas, Jonah, or John. He had a brother named Andrew: which was the eldest of the two is not certain; for, concerning this, there were different opinions among the ancients. Epiphanius supposed Andrew to be the elder; but, according to Chrysostom, Peter was the first-born. So likewise Bede and Cassian, who even make Peter's age the ground of his precedence among the apostles; and Jerome himself has expressed himself in like manner, saying, 'that the keys were given to all the apostles alike, and the Church was built upon all of them equally; but, for preventing dissension, precedency was given to one. John might have been the person, but he was too young; and Peter was preferred on account of his age.'
"The call of Andrew and Peter to a stated attendance on Jesus is recorded in three evangelists. Their father Jonas seems to have been dead; for there is no mention of him, as there is of Zebedee, when his two sons were called. It is only said of Andrew and Peter that, when Jesus called them, they left their nets and followed him. Follow me, said he, and, I will make you fishers of men.
"Simon Peter was married when called by our Lord to attend upon him; and upon occasion of that alliance, it seems, had removed from Bethsaida to Capernaum, where was his wife's family. Upon her mother our Savior wrought a great miracle of healing. And, I suppose, that when our Lord left Nazareth, and came and dwelled at Capernaum, he made Peter's house the place of his usual abode when he was in those parts. I think we have a proof of it in the history just noticed. When Jesus came out of the synagogue at Capernaum, he entered into Simon's house, Luk 4:38. Compare Mar 1:29, which is well paraphrased by Dr. Clarke: 'Now when Jesus came out of the synagogue, he went home to Peter's house;' and there it was that the people resorted unto him.
"Some time after this, when our Lord had an opportunity of private conversation with the disciples, he inquired of them what men said of him; and then whom they thought him to be. 'Simon Peter answered and said, Thou art the Christ, the Son of the living God;' Mat 16:13-16. So far likewise in Mar 8:27-29, and Luk 9:18-20. Then follows, in Mat 16:17-19 : 'And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven:' that is, 'it is not a partial affection for me, thy Master, nor a fond and inconsiderate regard for the judgments of others for whom thou hast a respect, that has induced thee to think thus of me; but it is a just persuasion formed in thy mind by observing the great works thou hast seen me do by the power of God in the confirmation of my mission and doctrine.' 'And I say unto thee, thou art Peter, and upon this rock will I build my Church - and I will give unto thee the keys of the kingdom of heaven.' By which many of our interpreters suppose that our Lord promised to Peter that he should have the honor of beginning to preach the Gospel after his resurrection to Jews and Gentiles, and of receiving them into the Church; if so that is personal. Nevertheless, what follows, 'And whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven;' this, I say, must have been the privilege of all the apostles, for the like things are expressly said to them, Luk 22:29, Luk 22:30, Joh 20:21-23. Moreover, all the apostles concurred with Peter in the first preaching both to Jews and Gentiles. As he was president in the college of the apostles, it was very fit, and a thing of course, that he should be primarily concerned in the first opening of things. The confession now particularly before us was made by him; but it was in answer to a question that had been put to all; and he spoke the sense of all the apostles, and in their name. I suppose this to be as true in this instance, as in the other before mentioned, which is in Joh 6:68, Joh 6:69. In the account which St. John has given us of our Savior's washing the disciples' feet, Peter's modesty and fervor are conspicuous. When the Jewish officers were about to apprehend our Lord, 'Peter, having a sword, drew it, and smote a servant of the high priest, and cut of his right ear.' Our Lord having checked Peter, touched the servant's ear, and healed him. So great is Jesus everywhere! They that laid hold of Jesus led him away to the house of Caiaphas; the rest of the disciples now forsook him and fled; 'but Peter followed him afar off, unto the high priest's palace; and went in and sat with the servants to see the end.' Here Peter thrice disowned his Lord, peremptorily denying that he was one of the disciples, or had any knowledge of him, as related by all the evangelists; for which he soon after humbled himself, and wept bitterly. We do not perceive that Peter followed our Lord any farther; or that he at all attended the crucifixion. It is likely that he was under too much concern of mind to appear in public; and that he chose retirement, as most suitable to his present temper and circumstances.
"On the first day of the week, early in the morning, when Mary Magdalene and other women came to the sepulcher, bringing sweet spices which they had prepared, 'they saw an angel, who said unto them, Be not affrighted; ye seek Jesus who was crucified: he is not here, for he is risen: Go quickly, and tell his disciples that he is risen from the dead.' As in Matthew, 'Tell his disciples and Peter.' As in Mark, 'Behold he goeth before you into Galilee.' That was a most gracious disposal of Providence to support the disciples, Peter in particular, in their great affliction.
"Our Lord first showed himself to Mary Magdalene, and afterwards to some other women. On the same day likewise on which he arose from the dead, he showed himself to Peter, though the circumstances of this appearance are nowhere related. And it has been observed, that as Mary Magdalene was the first woman, so Peter was the first man, to whom Jesus showed himself after he was risen from the dead.
"We have nowhere any distinct account of this apostle's travels: he might return to Judea, and stay there a good while after having been at Antioch, at the time spoken of by St. Paul in the Epistle to the Galatians. However, it appears from Epiphanius that Peter was often in the countries of Pontus and Bithynia; and by Eusebius we are assured that Origen, in the third tome of his Exposition of the Book of Genesis, writes to this purpose: 'Peter is supposed to have preached to the Jews of the dispersion in Pontus, Galatia, Bithynia, Cappadocia, and Asia; who, at length coming to Rome, was crucified with his head downwards, himself having desired it might be in that manner.' For the time of Peter's coming to Rome, no ancient writer is now more regarded by learned moderns than Lactantius, or whoever is the author of the book of the Deaths of Persecutors; who says that Peter came thither in the time of Nero. However, it appears to me very probable that St. Peter did not come to Rome before the year of Christ 63 or 64, nor till after St. Paul's departure thence at the end of his two years' imprisonment in that city. The books of the New Testament afford a very plausible, if not certain, argument for it. After our Lord's ascension we find Peter, with the rest of the apostles, at Jerusalem. He and John were sent by the apostles from Jerusalem to Samaria, whence they returned to Jerusalem. When Paul came to Jerusalem, three years after his conversion, he found Peter there. Upon occasion of the tranquility of the Churches in Judea, Galilee, and Samaria, near the end of the reign of Caligula, Peter left Jerusalem, and visited the Churches in several parts of that country, particularly at Lydda and Joppa, where he tarried many days. Thence he went to Caesarea, by the seaside, where he preached to Cornelius and his company. Thence he returned to Jerusalem, and sometime afterwards was imprisoned there by Herod Agrippa. This brings down the history of our apostle to the year 44. A few years after this he was present at the council of Jerusalem; nor is there any evidence that he came there merely on that occasion. It is more probable that he had not yet been out of Judea: soon after that council he was at Antioch, where he was reproved by St. Paul.
"The books of the New Testament afford no light for determining where Peter was for several years after that. But to me it appears not unlikely that he returned after a short time to Judea from Antioch, and that he stayed in Judea a good while before he went thence any more; and it seems to me that, when he left Judea, he went again to Antioch, the chief city of Syria. Thence he might go to other parts of the continent, particularly Pontus, Galatia, Cappadocia, Asia, and Bithynia, which are expressly mentioned in the beginning of his first epistle. In those countries he might stay a good while; and it is very likely that he did so; and that he was well acquainted with the Christians there, to whom he afterwards wrote two epistles. When he left those parts, I think he went to Rome, but not till after Paul had been in that city and was gone from it. Several of St. Paul's epistles furnish out a cogent argument of Peter's absence from Rome for a considerable space of time. St. Paul, in the last chapter of his Epistle to the Romans, written, as we suppose, in the beginning of the year 58, salutes many by name, without mentioning Peter; and the whole tenor of the epistle makes it reasonable to think that the Christians there had not yet had the benefit of the apostle's presence and instructions. During his two years' confinement at Rome, which ended, as we suppose, in the spring of the year 63, St. Paul wrote four or five epistles; those to the Ephesians, the Second Epistle to Timothy, to the Philippians, the Colossians, and Philemon; in none of which is any mention of Peter, nor is any thing said or hinted whence it can be concluded that he had ever been there. I think, therefore, that Peter did not come to Rome before the year 63, or perhaps 64. And, as I suppose, obtained the crown of martyrdom in the year 64 or 65; consequently, St. Peter could not reside very long at Rome before his death.
"Cave likewise, in his life of St. Peter, written in English in 1676, places his death in 64 or 65; nor was his mind much altered when he published his Historia Literaria in 1688; for there also he supposes that St. Peter died a martyr at Rome, in the year of Christ 64, at the beginning of Nero's persecution; and indeed he expresses himself with a great deal of assurance and positiveness. Jerome concludes his article of St. Peter saying, 'He was buried at Rome, in the Vatican, near the triumphal way; and is in veneration all over the world.' "It is not needful to make any remarks upon this tradition; but it is easy to observe it is the general, uncontradicted, disinterested testimony of ancient writers, in the several parts of the world, Greeks, Latins, and Syrians. As our Lord's prediction concerning the death of Peter is recorded in one of the four gospels, it is very likely that Christians would observe the accomplishment of it, which must have been in some place, and about this place there is no difference among Christian writers of ancient times; never any other place was named besides Rome; nor did any other city ever glory in the martyrdom of Peter. There were, in the second and third centuries, disputes between the bishop of Rome and other bishops and Churches about the time of keeping Easter, and about the baptism of heretics; yet none denied the bishop of Rome what they called the chair of Peter. It is not for our honor or interest, either as Christians or Protestants, to deny the truth of events ascertained by early and well attested tradition.
If any make an ill use of such facts, we are not accountable for it. We are not, from the dread of such abuses, to overthrow the credit of all history, the consequences of which would be fatal. Fables and fictions have been mixed with the account of Peter's being at Rome; but they are not in the most early writers, but have been added since: and it is well known that fictions have been joined with histories of the most certain and important facts.1 Peter-1
"Having written the history of the Apostle Peter, I now proceed to his epistles; concerning which three or four things are to be considered by us; their genuineness, the persons to whom they were sent, the place where, and the time when, they were written.
"The first epistle was all along considered, by catholic Christians, as authentic and genuine; this we learn from Eusebius, who says: 'Of the controverted books of the New Testament; yet well known and approved by many, are that called the Epistle of James, and that of Jude, and the second and third of John.' And in another place, 'One epistle of Peter, called the first, is universally received. This the presbyters of ancient times have quoted in their writings as undoubtedly genuine; but that called his second, we have been informed, (by tradition), has not been received as a part of the New Testament; nevertheless, appearing to many to be useful, it has been carefully studied with other scriptures.' By which, I think, we may be assured that a great regard was shown to this epistle by many Christians in the time of our learned ecclesiastical historian. Jerome says, 'Peter wrote two epistles called catholic, the second of which is denied by many to be his, because of the difference of the style from the former.' And Origen before them, in his commentaries upon the gospel of St. Matthew, as cited by Eusebius, says, 'Peter, on whom the Church is built, has left one epistle universally acknowledged: let it be granted that he also wrote a second, for this has been doubted.' "What those learned writers of the third and fourth centuries say of those two epistles, we have found agreeable to the testimony of more ancient writers, whom we have consulted: for the first epistle seems to be referred to by Clement of Rome; it is plainly referred to by Polycarp several times; it is also referred to by the martyrs at Lyons; it was received by Theophilus, bishop of Antioch; it was quoted by Papias; it is quoted in the remaining writings of Irenaeus, Clement of Alexandria, and Tertullian: consequently it was all along received. But we do not perceive the second epistle to be quoted by Papias, nor by Irenaeus, (though in Grabe's edition this epistle is twice quoted), nor Tertullian, nor Cyprian. However, both these epistles were generally received in the fourth and following centuries by all Christians, except the Syrians: for they were received by Athanasius, Cyril of Jerusalem, the council of Laodicea, Epiphanius, Jerome, Rufin, Augustine, and others. "The first epistle being allowed to be St. Peter's, we can argue in favor of the other also, in this manner: It bears in the inscription the name of the same apostle; for so it begins, 'Simon Peter, a servant and an apostle of Jesus Christ.' And in Pe2 1:14 are these words: 'Knowing that I must shortly put off this my tabernacle, even as our Lord Jesus Christ has showed me.'
"The writer of this epistle may have had a particular revelation concerning the time of his death, not long before writing this. But it is probable that here is a reference to our Lord's prediction concerning St. Peter's death, and the manner of it, which are recorded in Joh 21:18, Joh 21:19. From Pe2 1:16-18, it appears that the writer was one of the disciples who were with Jesus in the mount, when he was transfigured in a glorious manner. This certainly leads us to Peter, who was there, and whose name the epistle bears in the inscription, Pe2 3:1 : 'This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance;' plainly referring to the former epistle, which has been always acknowledged to be Peter's. These words are express. But it might have been argued, with some degree of probability, from Pe2 1:12, Pe2 1:15, that he had before written to the same persons. Once more, Pe2 3:15, Pe2 3:16, he calls Paul brother, and otherwise so speaks of him and his epistles as must needs be reckoned most suitable to an apostle. The writer, therefore, is the Apostle Peter, whose name the epistle bears in the inscription. We are led here to the observation which Wall placed at the head of his notes upon this second epistle: 'It is,' says he, 'a good proof of the cautiousness of the ancient Christians in receiving any book for canonical, that they not only rejected all those pieces forged by heretics under the name of apostles; but also if any good book, affirmed by some men or some Churches to have been written and sent by some apostle, were offered to them, they would not, till fully satisfied of the fact, receive it into their canon.' He adds: 'There is more hazard in denying this to be Peter's, than in denying some other books to be of that author to whom they are by tradition ascribed. For they, if they be not of that apostle to whom they are imputed, yet may be of some other apostle, or apostolical man; but this author is either the apostle, or else by setting his name, and by other circumstances, he does designedly personate him, which no man of piety and truth would do.' And then he concludes: 'This epistle being written by him but a little before his death, Pe2 1:14, and perhaps no more than one copy sent, it might be a good while before a number of copies, well attested, came abroad to the generality of the Christian Churches.'
"Certainly these epistles, and the discourses of Peter, recorded in the Acts, together with the effects of them, are monuments of Divine inspiration, and of the fulfillment of the promise which Christ made to him, when he saw him and his brother Andrew employed in their trade, and casting a net into the sea; Follow me, and I will make you fishers of men, Mat 4:19.
"Concerning the persons to whom these epistles were sent, there have been different opinions among both ancients and moderns. Mr. Wetstein argues from divers texts that the first epistle was sent to the Gentiles. Mr. Hallett, in his learned introduction to the Epistle to the Hebrews, observes, 'Some go upon the supposition that St. Peter's epistles were written to the Jews, but it seems to me more natural to suppose that they were written to Gentile Christians, if we consider many passages of the epistles themselves:' where he proceeds to allege many passages, and in my opinion, very pertinently; some of which will be also alleged by me by and by.
"To me it seems that St. Peter's epistles were sent to all Christians in general, Jews and Gentiles, living in Pontus, Galatia, Cappadocia, Asia, and Bithynia; the greatest part of whom must have been converted by Paul, and had been before involved in ignorance and sin, as all people in general were till the manifestation of the Gospel of Christ. That St. Peter wrote to all Christians in those countries is apparent, from the valedictory blessing or wish at the end of the epistle, Pe1 5:14 : Peace be with you all that are in Christ Jesus. Lewis Capellus, who thought that St. Peter's first epistle was written to Jewish believers, allows that the second epistle was written to all Christians in general, and particularly to Gentiles, induced thereto by the comprehensiveness of the address at the beginning of that epistle, To them that have obtained like precious faith with us. He should have concluded as much of the first epistle likewise, for they were both sent to the same people, as is evident from St. Peter's own words, Pe2 3:1. Moreover, the inscription of the first epistle seems to be as general as that of the second. Let us observe it distinctly: to the elect, εκλεκτοις, says Wall upon the place: 'He uses the word εκλεκτοι, choice ones, just as St. Paul does the word ἁγιοι, saints, for the word Christians: and as St. Paul directs almost all his epistles to the saints, that is, the Christians of such a place; so St. Peter here, to the elect or choice ones, that is, Christians, sojourning in the dispersions of Pontus, Galatia, and Bithynia. Strangers, παρεπιδημοις· good men, though at home, are strangers, especially if they meet with opposition, trouble, and affliction, as those Christians did to whom St. Peter is here writing; for he speaks of their trials and temptations, Pe1 1:6, Pe1 1:7, and exhorts them, Pe1 2:11, as sojourners and strangers, ὡς παροικους και παρεπιδημους, to abstain from fleshly lusts. Says Ecumenius upon Pe1 1:1, Pe1 1:2 : 'He calls them strangers, either on account of their dispersion, or because all that live religiously are called strangers on this earth; as David also says, 'I am a sojourner with thee, and a stranger, as all my fathers were,' Psa 39:12. Scattered throughout Pontus, or of the dispersion of Pontus, Galatia; so he calls them, not because they had been driven out from their native country, but because he writes to the Christians of divers countries, who also were but a few or a small number in every place where they dwelt. I shall now show that these Christians were, for the most part, of the Gentile stock and original. Pe1 1:14 : 'As obedient children, not fashioning yourselves according to the former lusts in your ignorance.' This might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostle concerning the Jewish people, who had been favored with Divine revelation, and had the knowledge of the true God. And Pe1 1:20, Pe1 1:21, he says, that 'through Christ they did now believe in God;' therefore they were not worshippers till they were acquainted with the Christian revelation. In like manner, Pe1 2:9, St. Peter speaks of those to whom he writes as having been 'called out of darkness into God's marvelous light.' Moreover, they were not once God's people; Pe1 2:10 : 'Which in times past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.' Words resembling those of St. Paul, Rom 9:24, Rom 9:25, where he is unquestionably speaking of Gentile converts. There are also other expressions which plainly show that these persons had been Gentiles, and had lived in the sins of Gentilism; Pe1 1:18 : 'Forasmuch as ye know that ye were redeemed from your vain conversation, received by tradition from your fathers.' And Pe1 4:3 : 'For the time past may suffice us to have wrought the will of the Gentiles; when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.' St. Peter does not charge himself with such things, but they to whom he writes had been guilty in those respects; and, by way of condescension, and for avoiding offense, and for rendering his argument more effectual, he joins himself with them. And more, when St. Peter represents the dignity of those to whom he writes, upon account of their Christian vocation, Pe1 2:9, as 'a chosen generation, a peculiar people, a royal priesthood;' certainly the expressions are most pertinent and emphatical, if understood of such as had been brought from Gentilism to the faith of the Gospel, as indeed they plainly were. For he there says, 'they were to show forth the praises of Him who had called them out of darkness into his marvelous light.' To all which might be added, what was hinted before, that the persons to whom Peter writes were for the most part the Apostle Paul's converts. This must be reckoned probable from the accounts which we have in the Acts of St. Paul's travels and preaching. Whence we know that he had been in Galatia, and the other countries mentioned by St. Peter at the beginning of his first epistle. Moreover he observes, Pe2 3:15, that 'his beloved brother Paul had written unto them.' We may reasonably suppose that he thereby intends St. Paul's Epistles to the Galatians, the Ephesians, and Colossians, all in those countries, and for the most part Gentile believers. Nor do I see reason to doubt that if Peter had, before now, seen and read St. Paul's Epistles to Timothy; and if we should add them, as here intended also, it would be no prejudice to our argument. For those epistles likewise were designed for the use and benefit of the Churches in those parts. To me these considerations appear unanswerable; I shall, therefore, take notice of but one objection, which is grounded upon Pe1 2:12 : 'Having your conversation honest among the Gentiles; that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorify God in the day of visitation.' Upon the first clause in that verse Beza says, that this place alone is sufficient to show that this epistle was sent to Jews. But I think not. From St. Paul may be alleged a text of the like sort, Co1 11:32 : 'Give no offense, neither to the Jews, nor to the Gentiles, (και Ἑλλησι), nor to the Church of God.' It might be as well argued from that text that the Corinthians were by descent neither Jews nor Greeks, as from this, that the persons to whom St. Peter wrote were not originally Gentiles. In the text of St. Paul just quoted, by Jews, and Gentiles or Greeks, are intended such as were unbelievers. So it is likewise in the text of St. Peter which we are considering as is apparent from the latter part of the verse above transcribed at large. St. Peter had a right to distinguish those to whom he writes from the Gentile people among whom they lived, as he had at the beginning of the epistle called them elect, or choice ones, and strangers; and they likewise went by the name of Christians, as we perceive from Pe1 4:16.
"St. Peter's two epistles, then, were sent to all Christians in general, living in those countries, the greatest part of whom had been converted from Gentilism or heathenism.
"Our next inquiry is concerning where these epistles were written.
"At the end of the first epistle St. Peter says: 'The Church that is at Babylon, elected together with you, saluteth you;' which text, understood literally, has been thought by some to denote,
1. Babylon in Assyria; or,
2. Babylon in Egypt.
3. By others it is interpreted figuratively, and is supposed to denote Jerusalem; or,
4. Rome. So that there are four opinions concerning the place where this epistle was written.
"If St. Peter had read St. Paul's Epistle to the Romans before he wrote his first epistle, it was written after St. Paul's journey from Corinth to Jerusalem, described in Acts 20, 21; for the Epistle to the Romans was written from Corinth. How much later than the time of this journey the First Epistle of Peter was written it is very difficult, for want of sufficient data, to determine. The epistle itself has hardly any marks which can guide us in deciding the year of its composition; and we know nothing of the history of St. Peter from the time of the apostolic council at Jerusalem, Acts 15., which is the last place where St. Luke mentions him, till his arrival many years afterwards at Rome, where, according to the accounts of ecclesiastical writers, he suffered martyrdom. However, a comparison of the first with the second epistle of St. Peter will enable us to form at least an opinion on this subject. St. Peter says, in his second epistle, Pe2 3:1 : Ταυτην ηδη, αγαπητοι, δευτεραν ὑμιν γραφω επιστολην· whence we may conclude that his first epistle was written to the same persons as the second. But if the second epistle was written fifteen or twenty years after the first, they who received the one were not the same persons as they who received the other; and we might rather expect that in this case St. Peter would have called his first epistle an epistle which he had written to their fathers. It appears, then, that the interval between the dates of the two epistles could not have been very long; and as the second epistle was written shortly before St. Peter's death; we may infer that the first epistle was written either not long before, or not long after, the year 60. On the other hand, Lardner assigns this epistle too late a date; for he is of opinion that it was written between 63 and 65. This reason for supposing that it was not written till after 63 is, that an earlier date cannot be assigned for St. Peter's arrival at Rome; and as he takes the word Babylon, whence St. Peter dates his epistle, not in its proper but in a mystical sense, as denoting Rome, he concludes that the epistle was not written before the time above mentioned. But if we take Babylon in its proper sense, the argument not only proves not what Lardner intended, but the very reverse; for if St. Peter's arrival in Rome is to be dated about the year 63, an epistle written by St. Peter, in Babylon, must have a date prior to that year.
"St. Peter, in the close of his epistle, sends a salutation from the Church in Babylon, which, consequently, is the place where he wrote his epistle. But commentators do not agree in regard to the meaning of the word Babylon, some taking it in its literal and proper sense, others giving it a figurative and mystical interpretation. Among the advocates for the latter sense have been men of such learning and abilities, that I was misled by their authority in the younger part of my life to subscribe to it; but at present, as I have more impartially examined the question, it appears to me very extraordinary that, when an apostle dates his epistle from Babylon, it should ever occur to any commentator to ascribe to this work a mystical meaning, instead of taking it in its literal and proper sense. For, in the first century, the ancient Babylon, on the Euphrates, was still in existence; and there was likewise a city on the Tigris, Seleucia, not far distant from the ancient Babylon, to which the name of modern Babylon was given; but through some mistake it has been supposed that the ancient Babylon, in the time of St. Peter, was no longer in being; and in order to furnish a pretense for a mystical interpretation, it has been denied that Seleucia was ever so called.
"It is true that the ancient Babylon, in comparison of its original splendor, might be called in the first century a desolated city; yet it was not wholly a heap of ruins, nor wholly destitute of inhabitants. This appears from the account which Strabo, who lived in the time of Tiberius, has given of it: for he says that Alexander (who died at Babylon, and who intended, if he had lived, to have made it the place of his residence) proposed to rebuild there a pyramid, which was a stadium in length, in breadth, and in height; but that his successors did not put the design into execution: that the Persians destroyed a part of Babylon, and that the Macedonians neglected it; but that Babylon had suffered the most from the building of Seleucia, by Seleucus Nicator, at the distance of three hundred stadia from it, because Seleucia then became the capital of the country, and Babylon was drained of its inhabitants. Strabo then adds: at present Seleucia is greater than Babylon, which last city has been desolated, so that one may say of it, what the comic poet said of Megalopolis in Arcadia: 'A great city is become a great desert.' If this be not sufficient proof that Babylon was still in existence in the first century, the reader may consult Cellarii Geographia, tom. ii., page 747; and Assemani Bibliotheca Orientalis, tom. iii., par. ii., page 7.
"It will be objected, perhaps, that if Babylon still existed in the time of St. Peter, it was yet in such a state of decay that an apostle would hardly have gone to preach the Gospel there. But I can see no reason why he should not; especially as Babylon was at that time so far from being literally destitute of inhabitants that Strabo draws a parallel between this city and Seleucia, saying, at present Babylon is not so great as Seleucia, which was then the capital of the Parthian empire, and, according to Pliny, contained six hundred thousand inhabitants. To conclude therefore that Babylon, whence St. Peter dates this epistle, could not have been the ancient Babylon, because this city was then in a state of decay; and thence to argue that St. Peter used the word mystically to denote Rome, is nearly the same as if, on the receipt of a letter dated from Ghent or Antwerp, in which mention was made of a Christian community there, I concluded that, because these cities are no larger than what they were in the sixteenth century, the writer of the epistle meant a spiritual Ghent or Antwerp, and that the epistle was really written from Amsterdam.
"It is, therefore, at least possible that St. Peter wrote his first epistle in the ancient Babylon, on the Euphrates. But before we conclude that he really did write there, we must first examine whether he did not mean Seleucia on the Tigris, which was sometimes called the modern Babylon. According to Strabo, Seleucia was only three hundred stadia distant from the ancient Babylon; and it was separated by the Tigris from Ctesiphon, the winter residence of the Parthian kings. At present it is not called Bagdad, as some have supposed, which is a very different city; but, in conjunction with Ctesiphon, is named by Syrian and Arabic writers Medinotho, Medain, Madain, under which name it appears in D'Anville's maps in the latitude of 33 7.
"Since then, the name of Babylon was given actually to Seleucia, it is not impossible that St. Peter thus understood the word Babylon, and that his first epistle therefore was written at Seleucia on the Tigris. But I have shown in the preceding part of this section that there is likewise a possibility of its having been written in Babylon, properly so called, or in the ancient Babylon on the Euphrates. The question therefore is, which of these two senses shall we ascribe to the word Babylon? For one of these two we must ascribe to it, unless we give it, without any reason, a mystical interpretation. In the two last editions of this introduction I preferred the former sense; but after a more mature consideration, I think it much more probable, at present, that St. Peter meant the ancient Babylon. It is true that Lucan, Sidonius Apollinaris, and Stephanus Byzantinus, gave the name of Babylon to Seleucia; but the two last of these writers lived so late as the fifth century; and therefore their authority is perhaps not sufficient to prove that Seleucia was called Babylon in the first century. Lucan, indeed, was a contemporary with St. Peter; but then he uses this word in an epic poem, in which a writer is not bound by the same rules as in prose: and it is not improbable that he selected the word Babylon, because, partly, its celebrity added pomp to his diction; and, partly, because neither Ctesiphon nor Seleucia would have suited the verse. The writer of an epistle, on the contrary, can allow himself no such latitude; and perspicuity requires that in the date of his epistle, he should use no other name for the town where he writes than that which properly belongs to it. If, therefore, St. Peter had really written at Seleucia, he would have hardly called this city by the name of Babylon, though this name was sometimes applied to it: consequently, it is most probable that St. Peter wrote his first epistle in ancient Babylon on the Euphrates.
"Before I conclude this section, I must take notice of a passage in Josephus, which not only confutes all notions of a spiritual or mystical Babylon, but throws a great light on our present inquiry; and this passage is of so much the more importance, because Josephus was a historian who lived in the same age with St. Peter; and the passage itself relates to an event which took place thirty-six years before the Christian era, namely, the delivery of Hyrcanus, the Jewish high priest, from imprisonment, by order of Phraates, king of Parthia, with permission to reside in Babylon, where there was a considerable number of Jews. This is recorded by Josephus, Antiq. xv. c. 2, in the following words: Δια τουτο δεσμων μεν αφηκεν, εν Βαβυλωνι δε καταγεσθαι παρειχεν, ενθα και πληθος ην Ιουδαιων. Josephus then adds, that both the Jews in Babylon, and all who dwelt in that country, as far as the Euphrates, respected Hyrcanus, as high priest and king. Now the word Babylon in this passage of Josephus evidently means a city in the east; and it cannot possibly be interpreted in a mystical manner either of Jerusalem or Rome. The only question is, whether he meant the ancient Babylon on the Euphrates, or Seleucia on the Tigris. The former is the most obvious interpretation; and is warranted by the circumstance that, in other places where Josephus speaks of Seleucia on the Tigris, he calls it by its proper name Seleucia.
"The first argument in favor of a mystical and against a literal interpretation of the word Babylon is, that in the whole country of Babylonia there were no Jews in the time of St. Peter; and thence it is inferred that he could not have gone to preach the Gospel there. Now in this argument both the premises and inference are false. The inference is false, because even if there had been no Jews in the whole country of Babylonia, St. Peter might have gone to preach the Gospel there; for he preached to the uncircumcised at Caesarea, and he himself declared that it was ordained by God that the Gentiles, by his mouth, should hear the word of the Gospel and believe. The premises themselves are also totally unfounded; for if we except Palestine, there was no country in the world where the Jews were so numerous and so powerful as in the province of Babylonia, in which they had their two celebrated seats of learning, Nehardea and Susa.
"The second argument in favor of a mystical interpretation of the word Babylon is, that almost all the ancient fathers have explained it in this manner, and have asserted that St. Peter used it to denote Rome. But we must recollect that an assertion of this kind is not testimony to a fact, but a mere matter of opinion, in which the ancients were as liable to mistake as we are. Nor is it true that all the ancient ecclesiastical writers have ascribed to the word Babylon a mystical meaning; for though the Greek and Latin fathers commonly understood Rome, yet the Syriac and Arabic writers understood it literally, as denoting a town in the east; and if we are to be guided by opinion, an oriental writer is surely as good authority, on the present question, as a European.
"The third argument on which Lardner particularly insists is, that, in the accounts which we have on record relative to St. Peter's history, no mention is made of a journey to Babylon. Now this argument would prove nothing, even if our knowledge of St. Peter's life and transactions were more perfect than it really is. Let us suppose an instance of some eminent man in modern times, in the history of whose life no mention is made that, during his travels, he paid a visit to Vienna, but that among his letters to his friends, one of them, not withstanding the silence of his biographer, is dated from Vienna. In this case, unless we had reason to suppose that the whole epistle was a forgery, or that the author had used a false date, we should immediately conclude, on the bare authority of this single epistle, that he had actually been at Vienna; and we should hardly think of a mystical or spiritual Vienna. Lardner himself has argued in this very manner with respect to Paul, though his history is infinitely better known than that of St. Peter, and has inferred from the single passage, Tit 1:5, 'For this cause left I thee in Crete,' that St. Paul made a voyage into Crete in the year 56, though this voyage is mentioned neither by St. Luke nor by any other historian. No reason therefore can be assigned why we should refuse to argue in the same manner with respect to St. Peter. In fact, Lardner's argument could nowhere have been more unfortunately applied than in the present instance.
"From the time of the apostolic council at Jerusalem, in the year 49, at which St. Peter was present, till the time of his (supposed) arrival in Rome, which Lardner acknowledges was not before 63, there is an interval of fourteen years, during which we have no history of him whatsoever. How then can we form a judgment of his transactions during that period except from his own writings? And how can the silence of history, in respect to his journey to Babylon, afford an argument that he was never there, in contradiction to his own epistle, when the fact is, we have no history at all of St. Peter during this period? We cannot therefore talk of its silence in respect to any one particular transaction, since every transaction of St. Peter, throughout the whole of this interval, is unrecorded. Lardner indeed conjectures, as the epistle is addressed to the inhabitants of Pontus, Galatia, Ac., that St. Peter spent a part of his time in these countries, though he denies that St. Peter ever was in Babylon, whence the epistle is dated. Now this mode of arguing is nearly the same as if I concluded, from a letter dated from Vienna, and addressed to a person in Venice, that the writer of that letter had been in Venice, but that he never was at Vienna. Lardner supposes also that St. Peter spent a part of this time in Jerusalem. Now it is impossible for us to determine what stay St. Peter made in Jerusalem after the holding of the apostolic council, or whether he remained there at all; but this I think is certain, that he was not at Jerusalem when St. Paul returned thither for the last time, since St. Luke makes particular mention of St. James, and describes him as the head of the Christian community at Jerusalem, but says nothing of St. Peter, whom he would hardly have passed over in perfect silence if he had been there. Now St. Paul's last visit to Jerusalem happened in the year 60, and since I have shown that the First Epistle of St. Peter was written about this time, it is not at all improbable that St. Peter, who was absent from Jerusalem, was then engaged in preaching the Gospel to the Babylonians.
"The last argument in favor of the opinion that the Babylon where Peter wrote was not Babylon properly so called, is derived from Pe1 2:13, where St. Peter commands obedience to the king, and from Pe1 2:17, where he says, 'Honor the king.' Hence Lardner concludes that St. Peter must have written in a place which was subject to the same king or emperor as the people to whom he sent the epistle. But these were subject to the Roman emperor, whereas Babylon, with its whole territory, was then subject, not to the Romans, but the Parthians, and therefore, according to Lardner, could not have been the place where St. Peter wrote. Now this argument rests on a supposition which is contradicted by the common usage of every language, the expression, 'the king,' in a letter from a person in one country to a person in another country, may, according to circumstances, denote the king to which the reader is subject as well as the king to which the writer is subject.
"It appears, then, that the arguments which have been alleged to show that St. Peter did not write his first epistle in the country of Babylonia are devoid of foundation, and consequently the notion of a mystical Babylon, as denoting either Jerusalem or Rome, loses its whole support. For in itself the notion is highly improbable, and therefore the bare possibility that St. Peter took a journey to Babylon, properly so called, renders it inadmissible. The plain language of epistolary writing does not admit of the figures of poetry, and, though it would be very allowable, in a poem written in honor of Gottingen, to style it another Athens, yet if a professor of this university should, in a letter written from Gottingen, date it Athens, it would be a greater piece of pedantry than ever was laid to the charge of the learned. In like manner, though a figurative use of the word Babylon is not unsuitable to the animated and poetical language of the Apocalypse, yet St. Peter, in a plain and unadorned epistle, would hardly have called the place where he wrote by any other appellation than that which literally and properly belonged to it."
That many persons both of learning and eminence have been of a different opinion from Professor Michaelis, the intelligent reader is well aware, but Dr. Lardner, of all others, has written most argumentatively in vindication of the mystical Babylon, i.e. Rome, as being the place from which the apostle wrote this epistle. His weightiest arguments however are here answered by Michaelis, and to me it appears that there is a great balance in favor of the opinion that Babylon on the Euphrates is the place intended. The decision of this question, although not an article of faith, is nevertheless of some importance. I am still of opinion that St. Peter did not write from Rome; that he was neither bishop of Rome nor martyred at Rome, in a word, that he never saw Rome.

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

Albert Barnes: Notes on the Bible - 1834
Introduction to 1 Peter
The First Epistle of Peter has never been doubted to be the production of the apostle of that name. While there were doubts respecting the genuineness of the Second Epistle (see the introduction to that Epistle, Section 1), the unvarying testimony of history, and the uniform belief of the church, ascribe this Epistle to Peter. Indeed, there is no ancient writing whatever of which there is more certainty in regard to the authorship.
The history of Peter is so fully detailed in the New Testament, that it is not necessary to go into any extended statement of his biography in order to an exposition of his Epistles. No particular light would be reflected on them from the details of his life; and in order, therefore, to their exposition, it is not necessary to have any further information of him than what is contained in the New Testament itself. Those who may wish to obtain all the knowledge of his life which can now be had, may find ample details in Lardner, vol. vi. pp. 203-254, ed. London, 1829; Koppe, Prolegomena; and Bacon's Lives of the Apostles, pp. 43-286. There are some questions, however, which it is important to consider in order to an intelligent understanding of his Epistles.
Section 1. The Persons to Whom the First Epistle Was Addressed
This Epistle purports to have been addressed "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." All these were provinces of Asia Minor; and there is no difficulty, therefore, in regard to the places where those to whom the Epistle was written resided. The only question is, who they were who are thus designated as "strangers scattered abroad," or strangers of the dispersion, (παρεπιδήμοις διασπορᾶς parepidē mois diasporas.) Compare the notes at Pe1 1:1. In regard to this, various opinions have been held:
(1) That they were native-born Jews, who had been converted to the Christian faith. Of this opinion were Eusebius, Jerome, Grotius, Beza, Mill, Cave, and others. The principal argument for this opinion is the appellation given to them, which it is supposed is language which would be applied only to those of Hebrew extraction.
(2) a second opinion has been that the persons to whom it was sent were all of Gentile origin. Of this opinion were Procopius, Cassiodorus, and more recently Wetstein. This belief is founded chiefly on such passages as the following: Pe1 1:18; Pe1 2:10; Pe1 4:3 - which are supposed to show that they who were thus addressed were formerly idolaters.
(3) a third opinion has been that they were Gentiles by birth, but had been Jewish proselytes, or "proselytes of the gate," and had then been converted to Christianity. This sentiment was defended by Michaelis, chiefly on the ground that the phrase in Pe1 1:1, "strangers of the dispersion," when followed by the name of a pagan country or people, in the genitive case, denotes the Jews who were dispersed there, and yet that there is evidence in the Epistle that they were not native-born Jews.
(4) a fourth opinion has been that the persons referred to were not Jews in general, but those of the 10 tribes who had wandered from Babylon and the adjacent regions into Asia Minor. This opinion is mentioned by Michaelis as having been entertained by some persons, but no reasons are assigned for it.
(5) a fifth opinion has been that the persons referred to were Christians, converted from both Jews and Gentiles, with no particular reference to their extraction; that there were those among them who had been converted from the Jews, and those who had been Gentiles, and that the apostle addresses them as Christians, though employing language such as the Jews had been accustomed to, when speaking of those of their own nation who were scattered abroad. This is the opinion of Lardner, Estius, Whitby, Wolfius, and Doddridge.
That this last opinion is the correct one, seems to me to be clear from the Epistle itself. Nothing can be plainer than that the apostle, while in the main he addresses Christians as such, whether they had been Jews or pagan, yet occasionally makes such allusions, and uses such language, as to show that he had his eye, at one time, on some who had been Jews, and again on some who had been pagans. This is clear, I think, from the following considerations:
(1) The address of the Epistle is general, not directed particularly either to the Jews or to the Gentiles. Thus, in Pe1 5:14, he says, "Peace be with you all that are in Christ Jesus." From this it would seem that the Epistle was addressed to all true Christians in the region designated in Pe1 1:1. But no one can doubt that there were Christians there who had been Jews, and also those who had been Gentiles. The same thing is apparent from the Second Epistle; for it is certain, from Pe2 3:2, that the Second Epistle was addressed to the same persons as the First. But the address in the Second Epistle is to Christians residing in Asia Minor, without particular reference to their origin. Thus, in Pe1 1:1, "To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." The same thing is apparent also from the address of the First Epistle: "To the elect strangers scattered throughout Pontus," etc.; that is, "to the strangers of the dispersion who are chosen, or who are true Christians, scattered abroad." The term "elect" is one which would apply to all who were Christians; and the phrase, "the strangers of the dispersion," is that which one who had been educated as a Hebrew would be likely to apply to those whom he regarded as the people of God dwelling out of Palestine. The Jews were accustomed to use this expression to denote their own people who were dispersed among the Gentiles; and nothing would be more natural than that one who had been educated as a Hebrew, and then converted to Christianity, as Peter had been, should apply this phrase indiscriminately to Christians living out of Palestine. See the notes on the passage. These considerations make it clear that in writing this Epistle he had reference to Christians as such, and meant that all who were Christians in the parts of Asia Minor which he mentions Pe1 1:1 should regard the Epistle as addressed to them.
(2) yet there are some allusions in the Epistle which look as if a part of them at least had been Jews before their conversion, or such as a Jew would better understand than a Gentile would. Indeed, nothing is more probable than that there were Jewish converts in that region. We know that there were many Jews in Asia Minor; and, from the Acts of the Apostles, it is morally certain that not a few of them had been converted to the Christian faith under the labors of Paul. Of the allusions of the kind referred to in the Epistle, the following may be taken as specimens: But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people," Pe1 2:9. This is such language as was commonly used by the Jews when addressing their own countrymen as the people of God; and would seem to imply that to some of those at least to whom the Epistle was addressed, it was language which would be familiar. See also Pe1 3:6. It should be said, however, that these passages are not positive proof that any among them were Hebrews. While it is true that it is such language as would be naturally employed in addressing those who were, and while it supposes an acquaintance among them with the Old Testament, it is also true that it is such language as one who had himself been educated as an Hebrew would not unnaturally employ when addressing any whom he regarded as the people of God.
(3) the passages in the Epistle which imply that many of those to whom it was addressed had been Gentiles or idolaters, are still more clear. Such passages are the following: "As obedient children, not fashioning yourselves according to your former lusts in your ignorance," Pe1 1:14. "This," says Dr. Lardner, "might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostles concerning the Jewish people who had been favored with the Divine Revelation, and had the knowledge of the true God." So in Pe1 2:9, Peter speaks of them as "having been called out of darkness into marvelous light." The word "darkness" is one which would be naturally applied to those who had been pagans, but would not be likely to be applied to those who had had the knowledge of God as Rev_ealed in the Jewish Scriptures. So in Pe1 2:10, it is expressly said of them, "which in time past was not a people, but are now the people of God" - language which would not be applied to those who had been Jews. So also Pe1 4:3, "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, Rev_ellings, banquetings, and abominable idolatries."
Though the apostle here uses the word "us," grouping himself with them, yet it cannot be supposed that he means to charge himself with these things. It is a mild and gentle way of speech, adopted not to give offence, and is such language as a minister of the gospel would now use, who felt that he was himself a sinner, in addressing a church made up of many individuals. Though it might be true that he had not been guilty of the particular offences which he specifies, yet in speaking in the name of the church, he would use the term we, and use it honestly and correctly. It would be true that the church had been formerly guilty of these things; and this would be a much more mild, proper, and effective method of address, than to say you. But the passages adduced here prove conclusively that some of those whom Peter addresses in the Epistle had been formerly idolaters, and had been addicted to the sins which idolaters are accustomed to commit.
These considerations make it clear that the Epistle was addressed to those Christians in general who were scattered throughout the various provinces of Asia Minor which are specified in Pe1 1:1, whether they had been Jews or Gentiles. It is probable that the great body of them had been converted from the pagan, though there were doubtless Jewish converts intermingled with them; and Peter uses such language as would be natural for one who had been a Jew himself in addressing those whom he now regarded as the chosen of God.
Section 2. The Time and Place of Writing the Epistle
On this point also there has been no little diversity of opinion. The only designation of the place where it was written which occurs in the Epistle is in Pe1 5:13; "The church that is at Babylon, elected together with you, saluteth you." From this it is clear that it was written at Babylon, but still there has been no little difference of opinion as to what place is meant here by Babylon. Some have supposed that it refers to the well-known place of that name on the Euphrates; others to a Babylon situated in Lower Egypt; others to Jerusalem or Rome, represented as Babylon. The claims of each of these places it is proper to examine. The order in which this is done is not material.
(1) the opinion that the "Babylon" mentioned in the Epistle refers to a place of that name in Egypt, not far from Cairo. This opinion was held by Pearson and Le Clere, and by most of the Coptic interpreters, who have endeavored to vindicate the honor of their own country, Egypt, as a place where one of the books of Scripture was composed. See Koppe, Prolegomena, 12. That there was such a place in Egypt, there can be no doubt. It was a small town to the northeast of Cairo, where there was a strong castle in the time of Strabo, (i. 17, p. 807,) in which, under Tiberius, there were quartered three Roman legions, designed to keep the Egyptians in order. But there is little reason to suppose that there were many Jews there, or that a church was early collected there. The Jews would have been little likely to resort to a place which was merely a Roman garrison, nor would the apostles have been likely to go early to such a place to preach the gospel. Compare Basnage, Ant. 36, num. xxvii. As Lardner well remarks, if Peter had written an Epistle from Egypt, it would have been likely to have been from Alexandria. Besides, there is not, for the first four centuries, any notice of a church at Babylon in Egypt; a fact which can hardly be accounted for, if it had been supposed that one of the sacred books had been composed there. - Lardner, vol. vi. 265. It may be added, also, that as there was another place of that name on the Euphrates, a place much better known, and which would be naturally supposed to be the one referred to, it is probable that if the Epistle had been composed at the Babylon in Egypt, there would have been something said clearly to distinguish it. If the Epistle was written at the Babylon on the Euphrates, so well known was that place that no one would be likely to understand that the Babylon in Egypt was the place referred to; on the other supposition, however, nothing would be more likely than that a mistake should occur.
(2) others have supposed that Jerusalem is intended, and that the name was given to it on account of its wickedness, and because it resembled Babylon. This was the opinion of Capellus, Spanheim, Hardouin, and some others. But the objections to this are obvious:
(a) There is no evidence that the name Babylon was ever given to Jerusalem, or so given to it as to make it commonly understood that that was the place intended when the term was employed. If not so, its use would be likely to lead those to whom the Epistle was addressed into a mistake.
(b) There is every reason to suppose that an apostle in writing a letter, if he mentioned the place at all where it was written, would mention the real name. So Paul uniformly does.
(c) The name Babylon is not one which an apostle would be likely to give to Jerusalem; certainly not as the name by which it was to be familiarly known.
(d) If the Epistle had been written there, there is no conceivable reason why the name of the place should not have been mentioned.
(3) others have supposed that Rome is intended by the name Babylon. This was the opinion of many of the Fathers, and also of Bede, Valesius, Grotius, Cave, Whitby, and Lardner. The principal reasons for this are, that such is the testimony of Papias, Eusebius, and Jerome; and that at that time Babylon on the Euphrates was destroyed. See Lardner. But the objections to this opinion seem to me to be insuperable.
(a) There is no evidence that at that early period the name Babylon was given to Rome, nor were there any existing reasons why it should be. The name is generally supposed to have been applied to it by John, in the book of Revelation, Rev 16:19; Rev 17:5; Rev 18:10, Rev 18:21; but this was probably long after this Epistle was written, and for reasons which did not exist in the time of Peter. There is no evidence that it was given familiarly to it in the time of Peter, or even at all until after his death. Certain it is, that it was not given so familiarly to it that when the name Babylon was mentioned it would be generally understood that Rome was intended. But the only reason which Peter could have had for mentioning the name Babylon at all, was to convey some definite and certain information to those to whom he wrote.
(b) As has been already observed, the apostles, when they sent an epistle to the churches, and mentioned a place as the one where the Epistle was written, were accustomed to mention the real place.
(c) It would be hardly consistent with the dignity of an apostle, or any grave writer, to make use of what would be regarded as a nickname, when suggesting the name of a place where he then was.
(d) If Rome had been meant, it would have been hardly respectful to the church there which sent the salutation - "The church that is at Babylon, elected together with you" - to have given it this name. Peter mentions the church with respect and kindness; and yet it would have been scarcely regarded as kind to mention it as a "Church in Babylon," if he used the term Babylon, as he must have done on such a supposition, to denote a place of eminent depravity.
(e) The testimony of the Fathers on this subject does not demonstrate that Rome was the place intended. So far as appears from the extracts relied on by Lardner, they do not give this as historical testimony, but as their own interpretation; and, from anything that appears, we are as well qualified to interpret the word as they were.
(f) In regard to the objection that Babylon was at that time destroyed, it may be remarked that this is true so far as the original splendor of the city was concerned, but still there may have been a sufficient population there to have constituted a church. The destruction of Babylon was gradual. It had not become an utter desert in the time of the apostles. In the first century of the Christian era a part of it was inhabited, though the greater portion of its former site was a waste. See the notes at Isa 13:19. Compare Diod. Sic., ii. 27. All that time, there is no improbability in supposing that a Christian church may have existed there. It should be added here, however, that on the supposition that the word Babylon refers to Rome, rests nearly all the evidence which the Roman Catholics can adduce that the apostle Peter was ever at Rome at all. There is nothing else in the New Testament that furnishes the slightest proof that he ever was there. The only passage on which Bellarmine relies to show that Peter was at Rome, is the very passage now under consideration. "That Peter was one time at Rome," he says, "we show first from the testimony of Peter himself, who thus speaks at the end of his First Epistle: "The church that is at Babylon, elected together with you, saluteth you." He does not pretend to cite any other evidence from Scripture than this; nor does any other writer.
(4) there remains the fourth opinion, that the well-known Babylon on the Euphrates was the place where the Epistle was written. This was the opinion of Erasmus, Drusius, Lightfoot, Bengel, Wetstein, Basnage, Beausobre, and others. That this is the correct opinion seems to me to be clear from the following considerations:
(a) It is the most natural and obvious interpretation. It is that which would occur to the great mass of the readers of the New Testament now, and is that which would have been naturally adopted by those to whom the Epistle was sent. The word Babylon, without something to give it a different application, would have been understood anywhere to denote the well-known place on the Euphrates.
(b) There is, as has been observed already, no improbability that there was a Christian church there, but there are several circumstances which render it probable that this would be the case:
1. Babylon had been an important place; and its history was such, and its relation to the Jews such, as to make it probable that the attention of the apostles would be turned to it.
2. The apostles, according to all the traditions which we have respecting them, traveled extensively in the East, and nothing would be more natural than that they should visit Babylon.
3. There were many Jews of the captivity remaining in that region, and it would be in the highest degree probable that they would seek to carry the gospel to their own countrymen there. See Koppe, Proleg., pp. 16-18. Jos. Ant., b. xv., chapter ii., Section 2; chapter iii., Section 1. Philo. Do Virtut., p. 587.
These considerations make it clear that the place where the Epistle was written was Babylon on the Euphrates, the place so celebrated in ancient sacred and profane history. If this be the correct view, then this is a fact of much interest, as showing that even in apostolic times there was a true church in a place once so distinguished for splendor and wickedness, and so memorable for its acts in oppressing the ancient people of God. Our information respecting this church, however, ceases here. We know not by whom it was founded; we know not who were its pastors; nor do we know how long it survived. As Babylon, however, continued rapidly to decline, so that in the second century nothing remained but the walls (compare the notes at Isa 13:19), there is no reason to suppose that the church long existed there. Soon the ancient city became a heap of ruins; and excepting that now and then a Christian traveler or missionary has visited it, it is not known that a prayer has been offered there from generation to generation, or that amidst the desolations there has been a single worshipper of the true God. See this subject examined at length in Bacon's Lives of the Apostles, pp. 258-263.
In regard to the time when this First Epistle was written, nothing certainly can be determined. There are no marks of time in the Epistle itself, and there are no certain data from which we can determine when it was composed. Lardner supposes that it was in the year 63, or 64 a. d., or at the latest 65 a. d.; Michaelis, that it was about the year 60 a. d. If it was written at Babylon, it was probably some time between the year 58 and 61 a. d. The time is not material, and it is impossible now to determine it.
Section 3. 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 Pe2 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 Eichlorn, Einleitung in das Neue Tes. viii. 606-618, Section 284, and Michaelis, Introduction, vol. iv. p. 323, following Peter himself speaks of his acquaintance with the Epistles of Paul, and ranks them with the inspired writings. Pe2 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 and Father of our Lord Jesus Christ." See also Co2 1:3 Pe1 1:3 "Blessed be the God and Father of our Lord Christ Jesus." Col 3:8"But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth." Pe1 2:1 "Wherefore laying aside all malice, and all guile, and all hypocrisies, and envies, and all evil speakings." Eph 5:22 "Wives, submit yourselves to your own husbands as unto the Lord." Pe1 3:1 "Likewise ye wives, be in subjection to your own husbands." Eph 5:21 "Submitting yourselves one to another in the fear of God." Pe1 5:5 "Yea, all of you be subject one to another." Th1 5:6 "Let us watch and be sober." Pe1 5:8 "Be sober; be vigilant." (In the Greek the same words, though the order is Rev_ersed.) Co1 16:20 "Greet ye one another with an holy kiss." Also Co2 13:12; Rom 16:16; Th1 5:26 Pe1 5:14 "Greet ye one another with a kiss of love." (ἐν φιλήματι ἀγάπης en philē mati agapē s.) Rom 8:18 "The glory that shall be Rev_ealed unto us." Pe1 5:1 "The glory that shall be Rev_ealed." Rom 4:24 "If we believe on him that raised Jesus our Lord from the dead." Pe1 1:21 "Who by him do believe in God, that raised him up from the dead." Rom 13:1, Rom 13:3-4 "Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God ... Do that which is good, and thou shalt have praise of the same ... For he is a minister of God, a Rev_enger to execute wrath upon him that doeth evil." Pe1 2:13-14 "Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well."
See also the following passages:
Rom 12:6-7 Pe1 4:10 Ti1 2:9 Pe1 3:3 Ti1 5:5 Pe1 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 Pe2 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, "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 analysis prefixed to the several chapters.

This Epistle was evidently addressed to those who were passing through severe trials, and probably to those who were, at that time, enduring persecution, Pe1 1:6-7; Pe1 3:14; Pe1 4:1, Pe1 4:12-19. 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 Spirit, and in order that they might be obedient, Pe1 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, Pe1 1:3-6.
(3) even now they could rejoice in hope of that inheritance, Pe1 1:6 their trial was of great importance to themselves in order to test the genuineness of their piety Pe1 1:7, and in the midst of all their sufferings they could rejoice in the love of their unseen Saviour Pe1 1:8 and they would certainly obtain the great object for which they had believed - the salvation of their souls Pe1 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 honor.
(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, Pe1 1:10-12. Those who thus suffered ought, therefore, to rejoice in a salvation which had been Rev_ealed 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 Pe1 1:13-17 exhorts them to be faithful and persevering to the end. In anticipation of what was to be Rev_ealed 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 Pe1 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 special duty of brotherly love, Pe1 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 religion, 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 favored in this life, would soon disappear, and all the splendor of their condition would vanish; and they should not envy them, or repine at their own more tremble and painful lot, Pe1 1:24-25. The keenest sufferings here are brief, and the highest honors and splendors 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 foRev_er, we need not shrink from the trials appointed to us here below.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of its design. Ostervald says of the first Epistle of Peter, "it is one of the finest books in the New Testament." Erasmus pronounces it to be "worthy of the prince of the Apostles, and full of apostolical dignity and authority;" and adds, "it is sparing in words, but full of sense - verbis pauca, sententiis differta." "As the true church of Christ," says Dr. Clarke, "has generally been in a state of suffering, the Epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers especially should study it well, that they may know how to comfort their flocks when in persecution and adversity. He never speaks to good in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent. on them a man may confidently rely. The words of man may be true, but they are not infallible; this is the character of God's word alone." To these valuable remarks on the varied excellences and uses of this inimitable Epistle, it may be only necessary to add, that it is not only important in these respects, but is a rich treasury of Christian doctrines and duties from which the mind may be enriched and the heart improved, with the most ennobling sentiments.

Pe1 1:1, He blesses God for his manifold spiritual graces; Pe1 1:10, shewing that the salvation in Christ is no news, but a thing prophesied of old; Pe1 1:13, and exhorts them accordingly to a godly conversation, forasmuch as they are now born anew by the word of God.

John Gill
INTRODUCTION TO 1 PETER 1 In this chapter, after the inscription and salutation, the apostle gives thanks to God for various blessings of grace bestowed, or to be bestowed upon the persons he writes to; and then, with the best of arguments and motives, urges them to the performance of several duties of religion. In the inscription, the person who is the writer of the epistle is described, both by his name, and by his office; and also the persons to whom it is sent, by their outward condition, strangers dispersed through several countries particularly mentioned, and by their spiritual estate, elect men; the source and spring of which election is the foreknowledge of God the Father; the means, the sanctification of the Spirit; and the end, obedience, and sprinkling of the blood of Christ; and to these the apostle wishes a multiplication of grace and peace, 1Pet 1:1 and then he gives thanks to God for the regeneration of them; the efficient cause of which is God the Father; the moving cause, his abundant mercy; the means, the resurrection of Christ from the dead; the end, a lively hope of a glorious inheritance, 1Pet 1:3 and next follows a description of regenerate ones; they are such who are kept by the power of God through faith, unto salvation; who rejoice in hope of that salvation, though now for a little while are sorrowful, by reason of afflictions, which are for the trial of their faith; they are believers in Christ, lovers of him, and rejoice in him, and shall at last receive the end of their faith, the salvation of their souls, 1Pet 1:5 the excellency of which salvation is set forth from the concern the prophets had in it, the scrutiny they made into it, and the revelation of it made to them; from the concern the apostles had in it, and their report of it, and from the desire of angels to look into it, 1Pet 1:10 upon which the apostle exhorts to the exercise of various graces and duties, to attention of mind, to sobriety, to a constant hope of eternal glory, and to holiness of life and conversation, 1Pet 1:13 the arguments engaging to which are taken from the nature of God, who had called them by his grace, 1Pet 1:15 from their concern with him, as a Father and a judge; from their state and condition, as sojourners in this world, and from their redemption by the blood of Christ from a vain conversation, 1Pet 1:17 and of Christ, the Redeemer of them, many things are said, as that he was ordained before the foundation of the world to be the Redeemer; was manifested in human nature in these last days, for the sake of such that believe; was raised from the dead, and glorified, that there might be a sufficient foundation for the exercise of faith and hope in God, 1Pet 1:20 and next the apostle exhorts to brotherly love, in purity, and with fervency; from the consideration of the internal purification of them by the Spirit, through obedience to the truth; and from their regeneration, the cause of which was not corruptible, but incorruptible seed; and the means, the living and abiding word of God, 1Pet 1:22 which is illustrated by a passage out of Is 40:6 setting forth the frailty and mortality of men, and the transitoriness of all outward enjoyments; to which is opposed the duration of the everlasting Gospel, the means of regeneration, 1Pet 1:24.
John Wesley
To the sojourners - Upon earth, the Christians, chiefly those of Jewish extraction. Scattered - Long ago driven out of their own land. Those scattered by the persecution mentioned Acts 8:1, were scattered only through Judea and Samaria, though afterwards some of them travelled to Phenice, Cyprus, and Antioch. Through Pontus, Galatia, Cappadocia, Asia, and Bithynia - He names these five provinces in the order wherein they occurred to him, writing from the east. All these countries lie in the Lesser Asia. The Asia here distinguished from the other provinces is that which was usually called the Proconsular Asia being a Roman province.
Robert Jamieson, A. R. Fausset and David Brown
ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25)
Peter--Greek form of Cephas, man of rock.
an apostle of Jesus Christ--"He who preaches otherwise than as a messenger of Christ, is not to be heard; if he preach as such, then it is all one as if thou didst hear Christ speaking in thy presence" [LUTHER].
to the strangers scattered--literally, "sojourners of the dispersion"; only in Jn 7:35 and Jas 1:1, in New Testament, and the Septuagint, Ps 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. So the Gentile Christians, as the spiritual Israel, are included secondarily, as having the same high calling. He (1Pet 1:14; 1Pet 2:10; 1Pet 4:3) plainly refers to Christian Gentiles (compare 1Pet 1:17; 1Pet 2:11). Christians, if they rightly consider their calling, must never settle themselves here, but feel themselves travellers. As the Jews in their dispersion diffused through the nations the knowledge of the one God, preparatory to Christ's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Christ, preparatory to His second advent. "The children of God scattered abroad" constitute one whole in Christ, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly. "Elect," in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of God, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive [Jn 21:21-22]; Peter numbers them among the elect, as they carried the appearance of having been regenerated" [CALVIN]. He calls the whole Church by the designation strictly belonging only to the better portion of them [CALVIN]. The election to hearing, and that to eternal life, are distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect will the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatenings, redounds to "the elect"; therefore, at the outset, Peter addresses them. STEIGER translates, to "the elect pilgrims who form the dispersion in Pontus.", &c. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (1Pet 5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Acts 2:9. He now was ministering to those same peoples as he preached to on Pentecost: "Parthians, Medes, Elamites, dwellers in Mesopotamia and Judea," that is, the Jews now subject to the Parthians, whose capital was Babylon, where he labored in person; "dwellers in Cappadocia, Pontus, Asia, Phrygia, Bithynia," the Asiatic dispersion derived from Babylon, whom he ministers to by letter.
1:11:1: [2981] Պե՛տրոս առաքեա՛լ Յիսուսի Քրիստոսի, ընտրելոց նժդեհից որ ՚ի սփի՛ւռս Պոնտացւոց, Գաղատացւոց, եւ Կապադովկեցւոց, եւ Ասիացւոց, եւ Բիւթանացւոց[2982], [2981] ՚Ի վերնագրիս՝ երկու օրինակք եւ եթ ունին. Թուղթ առաջին Պետրոսի առաքելոյն Կաթուղիկէից։ Իսկ մնացելոց մեծ մասն դնեն համաձայն մերումս։[2982] Ոմանք. Ընտրելոցդ նշդեհից... եւ Գաղատացւոց. Կապպադովկացւոց, Ասիացւոց։
1 Պետրոսը՝ առաքեալը Յիսուս Քրիստոսի, ձեզ՝ պանդուխտներիդ, որ Պոնտոսի, Գաղատիայի ու Կապադովկիայի, Ասիայի ու Բիւթանիայի սփիւռքում էք,
1 Պետրոս՝ Յիսուս Քրիստոսի առաքեալ՝ օտարականներուդ, որ ցրուած էք Պոնտոսի, Գաղատիայի, Կապադովկիայի, Ասիայի ու Բիւթանիայի մէջ, ընտրուած՝
Պետրոս, առաքեալ Յիսուսի Քրիստոսի, ընտրելոցդ` նժդեհից որ ի սփիւռս Պոնտացւոց, Գաղատացւոց եւ Կապադովկեցւոց եւ Ասիացւոց եւ Բիւթանացւոց:

1:1: [2981] Պե՛տրոս առաքեա՛լ Յիսուսի Քրիստոսի, ընտրելոց նժդեհից որ ՚ի սփի՛ւռս Պոնտացւոց, Գաղատացւոց, եւ Կապադովկեցւոց, եւ Ասիացւոց, եւ Բիւթանացւոց[2982],
[2981] ՚Ի վերնագրիս՝ երկու օրինակք եւ եթ ունին. Թուղթ առաջին Պետրոսի առաքելոյն Կաթուղիկէից։ Իսկ մնացելոց մեծ մասն դնեն համաձայն մերումս։
[2982] Ոմանք. Ընտրելոցդ նշդեհից... եւ Գաղատացւոց. Կապպադովկացւոց, Ասիացւոց։
1 Պետրոսը՝ առաքեալը Յիսուս Քրիստոսի, ձեզ՝ պանդուխտներիդ, որ Պոնտոսի, Գաղատիայի ու Կապադովկիայի, Ասիայի ու Բիւթանիայի սփիւռքում էք,
1 Պետրոս՝ Յիսուս Քրիստոսի առաքեալ՝ օտարականներուդ, որ ցրուած էք Պոնտոսի, Գաղատիայի, Կապադովկիայի, Ասիայի ու Բիւթանիայի մէջ, ընտրուած՝
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Петр, Апостол Иисуса Христа, пришельцам, рассеянным в Понте, Галатии, Каппадокии, Асии и Вифинии, избранным,
1:1  πέτρος ἀπόστολος ἰησοῦ χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς πόντου, γαλατίας, καππαδοκίας, ἀσίας, καὶ βιθυνίας,
1:1. ΠΕΤΡΟΣ (A-Petros) ἀπόστολος (a-setee-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐκλεκτοῖς ( unto-forthed-out ) παρεπιδήμοις ( unto-assembled-upon-beside ) διασπορᾶς (of-a-whorling-through) Πόντου, (of-a-Pontos,"Γαλατίας, (of-a-Galatia,"Καππαδοκίας, (of-a-Kappadokia,"Ἀσίας, (of-an-Asia) καὶ (and) Βιθυνίας, (of-a-Bithunia,"
1:1. Petrus apostolus Iesu Christi electis advenis dispersionis Ponti Galatiae Cappadociae Asiae et BithyniaePeter, an apostle of Jesus Christ, to the strangers dispersed through Pontus, Cappadocia, Asia and Bithynia, elect,
1. Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
1:1. Peter, Apostle of Jesus Christ, to the newly-arrived elect of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
1:1. Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia:

1: Петр, Апостол Иисуса Христа, пришельцам, рассеянным в Понте, Галатии, Каппадокии, Асии и Вифинии, избранным,
1:1  πέτρος ἀπόστολος ἰησοῦ χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς πόντου, γαλατίας, καππαδοκίας, ἀσίας, καὶ βιθυνίας,
1:1. Petrus apostolus Iesu Christi electis advenis dispersionis Ponti Galatiae Cappadociae Asiae et Bithyniae
Peter, an apostle of Jesus Christ, to the strangers dispersed through Pontus, Cappadocia, Asia and Bithynia, elect,
1:1. Peter, Apostle of Jesus Christ, to the newly-arrived elect of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
1:1. Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Уже в начальных стихах послания, в его надписании и в приветствии Апостола читателям выражается общий характер и дух миросозерцания и богословия святого Апостола Петра, именно: близкая связь его учения с Ветхим Заветом. Называя себя с самого начала Апостолом Иисуса Христа, св. Петр делает это, конечно, с целью придания авторитета своему слову в глазах всех последователей Господа Иисуса Христа. При имени "apostoloV" читатели послания должны были вспомнить, что лица, именуемые апостолами (ср. Мф 10:1-2), говорят и действуют не сами по себе и от себя, но по полномочию и во имя Иисуса Христа; что в силу особенного призвания они являются свидетелями о Христе, как Искупителе и Спасителе мира (ср. Деян 4:9; 10:39), и имеют долг и власть учреждать общества или церкви во имя Христово, проповедовать и учить о кресте Христовом и всем деле спасения по всей вселенной, преподавать назидание и увещания, обличения и запрещения всем людям - иудеям и язычникам, по принятии ими слова благовестия (ср. Рим 1:13: и др. мн.), причем для достижения высоких целей своего всемирного служения апостолы получили особенные дары Святого Духа и чрезвычайные чудотворные силы (Деян 2:4; 5:5, 11; Ср. Мк 16:17, 18).

В мысли же самого Апостола Петра представление о служении апостольском нераздельно соединено с аналогичным ему служением ветхозаветных пророков. Блаженный Феофилакт прекрасно отмечает эту особенность в воззрениях св. Петра на дело апостольства, говоря: "словами, по предведению Бога" Апостол хочет показать, что он, за исключением времени, ничем не ниже пророков, которые и сами были посланы, а что и пророки посланы, об этом говорит Исаия: "благовествовать нищим послал меня" (Ис 61:1). Но если он ниже по времени, то не ниже по предведению Бога. В этом отношении он объявляет себя равным Иеремии, который, прежде образования во чреве, был познан и освящен и назначен пророком для народов (Иер 1:5). И как пророки, вместе с прочим, предвозвещали пришествие Христово (ибо для сего они были посылаемы), то объясняет служение апостольства, что дело его апостольства состоит в том, чтобы отделять. Ибо это означает слово "освящение", например, в словах: "вы будете у Меня народом преимущественным, освященным" (Втор 14:2), т. е. отделенным от прочих народов. Итак, дело его апостольства - посредством дарований духовных отделять народы, покорные кресту и страданиям Иисуса Христа, окропляемые не пеплом юницы, когда нужно очищать осквернение от общения с язычниками, но кровью от страданий Иисуса Христа".

Читателей послания Апостол называет (ст. 1) "избранными пришельцами рассеяния" (eklektoiV parepidhmoiV diasporaV): избранными - в смысле призвания в Церковь Христову (по аналогии с избранием еврейского народа в Ветхом Завете), пришельцами рассеяния - не только в тесном, буквальном смысле - разумея христиан из иудеев, живущих вне своего отечества - Палестины, но и в более обширном, духовном или переносном смысле - вообще христиан, не имеющих на земле пребывающего града (Евр 11:13; 13:14), поскольку жизнь человеческая на земле вообще называется странничеством и пришельничеством, и человек, по библейскому воззрению, - где бы ни жил, есть странник и пришлец на земле; земля есть временное его местожительство, а собственное отечество его есть другой мир - духовный, небесный (ср. Быт 47:9; Лев 25:23; Пс 38:13). Потому-то, хотя слово "рассеяние" имеет в Новом Завете техническое значении, обозначая евреев, живших вне Палестины между язычниками (Иак 1:1; Ин 7:35), равным образом и слово "пришлец" (евр. гер, тошаб) в Ветхом Завете означало человека, жившего вне пределов своего отечества, в чужой земле (Исх 12:45; Лев 22:10; 25:47), но у Апостола Петра, в указанном уже несобственном, духовном смысле, христиане вообще, не исключая и языко-христиан (II:10; IV:3, 4), именуются странниками и пришельцами (II:11), а время их жизни в мире - временем странствования (I:17). Таким образом, Апостол Петр, влагая в ветхозаветные образные выражения высший, новозаветный смысл, рассматриваемыми словами приветствия означает всех вообще христиан, живущих в перечисляемых Апостолом областях, - в силу того, что они, как именно христиане, составляют особый народ, чуждый миру и язычникам и имеющий духовное, истинное отечество на небесах. Перечисляемые Апостолом области жительства христиан все расположены в Малой Азии. Именно: Понт есть северо-восточная провинция Малой Азии, получившая название вследствие близости к Понту Евксинскому или Черному морю; из Понта происходил Акила, сотрудник Апостола Павла в деле благовестия (Деян 18:2). Галатия лежала к западу от Понта, название получила от галлов, выселившихся сюда из Западной Европы, христианство здесь было насаждено Ап. Павлом. Каппадокия была расположена на юг от Понта; христиане этой провинции, как и из Понта, были еще на первой христианской Пятидесятнице в Иерусалиме (Деян 2:9). Именем Асии обозначается так называемая Проконсульская Азия, состоявшая из провинции Мисии, Лидии и Карии и обнимавшая все западное побережье Малоазийского полуострова (Деян II, ч). Наконец, Вифиния занимала северо-западную часть этого полуострова (Деян 16:7).

После поименования читателей послания, Апостол непосредственно останавливается (ст. 2) своею благоговейною мыслию на величии христианского призвания. Здесь он прежде всего обращает внимание читателей на то, что их избрание ко спасению совершилось "по предведению Бога Отца", kata prognwsin Qeou PatroV. Понятие "предведение" Божие, как уже было сказано, занимает видное место в богословии Апостола Петра в силу именно близости мировоззрения его к ветхозаветному, или вследствие особенного признания им органической связи обоих заветов. При этом, как благовестник Нового Завета, Апостол в деле устроения спасения христиан указывает участие всех трех лиц Пресвятой Троицы: если Богу Отцу он усвояет предведение спасения, то Духу Святому: освящение, "en agiasm PneumatoV, т. е. все многоразличные действия Духа Святого по облагодатствованию духа и всей природы христианина, а Христу Спасителю - самое совершение дела спасения, имеющего при этом высочайшую цель: в послушание и кропление кровью (eiV upakohn kai rantismon aimatoV) Иисусе Христовою. Здесь два понятия: "послушание" и "кропление кровью" Иисуса Христа, и оба они в воззрении Апостола являются связанными с ветхозаветным прообразом Нового Завета - завета крови Христовой (Мф 26:28; Евр 12:24). Ветхозаветным событием, прообразовавшим новозаветное окропление всех вступающих в Церковь Христову людей, был образ или способ употребления жертвенной крови во время заключения при Синае завета Богом с народом еврейским, когда кровию окропляем был народ: взял Моисей крови (жертвенной) и окропил народ, говоря: "вот кровь завета, который Господь заключил с вами" (Исх 24:8; ср. Евр 9:18-20). Таким образом, как с кровью заключен был завет Божий с народом еврейским, так бесценною кровью воплотившегося Сына Божия, пролитою Им на кресте, положено основание Новому Завету Бога с человечеством; и как через окропление евреев жертвенною кровью народ еврейский вступал в завет и делался святым народом завета, так, конечно, в несравненно высшей степени, - окропление кровью Христовою есть благодатная сила для вступления людей в новый завет с Богом или в Церковь Христову. Упомянутым же повествованием книги Исход XXIV главы объясняется значение и другого выражения Апостола: в послушание. Дело в том, что Моисей окропил жертвенною кровью в знак вступления его в завет с Богом лишь после того, как, по прочтении народу "книги Завета" вслух всего народа, последний дал торжественное обещание: "все, что сказал Господь, сделаем и будем послушны" (ст. 3: и 7), т. е. Ветхий Завет был заключен при окроплении жертвенною кровью лишь под условием послушания народа воле Иеговы, выраженной в книге Завета. Подобным образом принятие и вступление людей в лоно Церкви Христовой совершается лишь под условием "послушания", т. е. безусловной готовности принятия людьми всего христианского учения при бесповоротной решимости исполнять его в самой жизни.

Изобразив сущность и основание спасения людей во Христе, Апостол шлет читателям молитвенное благожелание: "благодать вам и мир да умножится". "Благодать" - потому, что мы спасаемся даром, не привнося ничего от себя; "мир" - потому, что, оскорбив Владыку, мы были в ряду врагов Его" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Inscription.A. D. 66.
1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

In this inscription we have three parts:--

I. The author of it, described, 1. By his name--Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal. ii. 9. 2. By his office--an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. 1 Cor. xii. 28, God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things:--They were immediately chosen by Christ himself,--they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation,--their gifts were excellent and extraordinary,--they had a power of working miracles, not at all times, but when Christ pleased,--they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude. (2.) He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements.

II. The persons to whom this epistle was addressed, and they are described,

1. By their external condition--Strangers dispersed throughout Pontus, Galatia, &c. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted. (1.) The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth. (2.) We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints. (3.) The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.

2. They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, &c. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were,

(1.) Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (1 Sam. x. 24), and our Lord says to his apostles, Have not I chosen you twelve? (John vi. 70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deut. vii. 6), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life. [1.] This election is said to be according to the foreknowledge of God. Foreknowledge may be taken in two ways:--First, for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Acts ii. 23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as v. 20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God. [2.] It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly.

(2.) They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity. By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins (Rom. viii. 13), and produces his excellent fruits in the hearts of Christians, Gal. v. 22, 23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth, John xvii. 17. Unto obedience. This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: You have purified your souls in obeying the truth through the Spirit, v. 22.

(3.) They were elected also to the sprinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through faith in his blood they may obtain remission of sin, Rom. iii. 25. This blood of sprinkling justifies before God (Rom. v. 9), seals the covenant between God and us, of which the Lord's supper is a sign (Luke xxii. 20), cleanses from all sin (1 John i. 7), and admits us into heaven, Heb. x. 19. Note, [1.] God hath elected some to eternal life, some, not all; persons, not qualification. [2.] All that are chosen to eternal life as the end are chosen to obedience as the way. [3.] Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life. [4.] There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood. [5.] The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort.

III. The salutation follows: Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace. 1. Grace--the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving. 2. Peace. All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences. 3. Here is the request or prayer, in relations to these blessings--that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn, (1.) Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle. (2.) The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles. (3.) Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony. (4.) The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others.
Adam Clarke: Commentary on the Bible - 1831
1:1: Peter, an apostle - Simon Peter, called also Kephas: he was a fisherman, son of Jonah, brother of Andrew, and born at Bethsaida; and one of the first disciples of our Lord. See the preface.
The strangers scattered throughout - Jews first, who had believed the Gospel in the different countries here specified; and converted Gentiles also. Though the word strangers may refer to all truly religious people, see Gen 47:9; Psa 39:12, in the Septuagint, and Heb 11:13, yet the inscription may have a special reference to those who were driven by persecution to seek refuge in those heathen provinces to which the influence of their persecuting brethren did not extend.
Pontus - An ancient kingdom of Asia Minor, originally a part of Cappadocia; bounded on the east by Colchis, on the west by the river Halys, on the north by the Euxine Sea, and on the south by Armenia Minor. This country probably derived its name from the Pontus Euxinus, on which it was partly situated. In the time of the Roman emperors it was divided into three parts:
1. Pontus Cappadocius;
2. Pontus Galaticus; and,
3. Pontus Polemoniacus.
The first extended from the Pontus Polemoniacus to Colchis, having Armenia Minor and the upper stream of the Euphrates for its southern boundary. The second extended from the river Halys to the river Thermodon. The third extended from the river Thermodon to the borders of the Pontus Cappadocius.
Six kings of the name of Mithridates reigned in this kingdom, some of whom are famous in history. The last king of this country was David Comnenus, who was taken prisoner, with all his family, by Mohammed II. in the year 1462, and carried to Constantinople; since which time this country (then called the empire of Trebizond, from Trapezas, a city founded by the Grecians, on the uttermost confines of Pontus) has continued under the degrading power of the Turks.
Galatia - The ancient name of a province of Asia Minor, now called Amasia. It was called also Gallograecia, and Gallia Parva. It was bounded on the east by Cappadocia, on the south by Pamphylia, on the north by the Euxine Sea, and on the west by Bithynia. See the preface to the Epistle to the Galatians.
Cappadocia - An ancient kingdom of Asia, comprehending all the country lying between Mount Taurus and the Euxine Sea.
Asia - This word is taken in different senses: It signifies,
1. One of the three general divisions of our continent, and one of the four of the whole earth. It is separated from Europe by the Mediterranean Sea, the Archipelago, the Black Sea, the Palus Maeolis, the rivers Don and Dwina; and from Africa by the Arabic Gulf, or Red Sea: it is everywhere else surrounded by water. It is situated between latitude 2 and 77 N., and between longitude 26 E. and 170 W.; and is about 7, 583 miles in length, and 5, 200 miles in breadth.
2. Asia Minor, that part of Turkey in Asia, now called Natolia, which comprehends a great number of province situated between the Euxine, Mediterranean, and Archipelago.
3. That province of Asia Minor of which Ephesus was the capital. It appears, says Calmet, that it is in this latter sense that it is used here by St. Peter, because Pontus, Galatia, and Bithynia, are comprised in the provinces of Asia Minor. See Calmet.
Bithynia - An ancient kingdom of Asia, formerly called Mysia, Mygdonia, Bebrycia, and Bithonia. It was bounded on the west by the Bosphorus, Thracius, and part of the Propontis, on the south by the river Rhyndacus, and Mount Olympus, on the north by the Euxine Sea, and on the east by the river Parthenius. This place is in some sort rendered infamous by the conduct of Prusias, one of its kings, who delivered up Hannibal, who had fled to him for protection, into the hands of the Romans. Nicomedes IV. bequeathed it to the Romans; and it is now in the hands of the Turks.
Albert Barnes: Notes on the Bible - 1834
1:1: Peter, an apostle of Jesus Christ - On the word apostle, see the Rom 1:1 note; Co1 9:1 ff notes.
To the strangers - In the Greek, the word "elect" (see Pe1 1:2) occurs here: ἐκλεκτοῖς παρεπιδήμοις eklektois parepidē mois, "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, and Pe1 2:11, where it is rendered pilgrims, and in the place before us. See the notes at 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, (see the notes at Mat 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 Pe1 4:3-4 (compare the introduction), 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. Compare the introduction, section 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," (διασπορᾶς diasporas) a term which a Jew would be likely to use who spoke of his countrymen dwelling among the pagan. See the Joh 7:35 note, and Jam 1:1 note, 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 ... - 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, see the notes at Act 2:9.
Galatia - On the situation of this province, and its history, see the introduction to the notes at Galatians, section 1.
Cappadocia - See the notes at Act 2:9.
Asia - Meaning a province of Asia Minor, of which Ephesus was the capital. See the notes at Act 2:9.
And Bithynia - See the notes at Act 16:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Peter: Mat 4:18, Mat 10:2; Joh 1:41, Joh 1:42, Joh 21:15-17
the: Pe1 2:11; Act 2:5-11; Eph 2:12, Eph 2:19; Heb 11:13
scattered: Lev 26:33; Deu 4:27, Deu 28:64, Deu 32:26; Est 3:8; Psa 44:11; Eze 6:8; Joh 7:35; Joh 11:52; Act 8:4; Jam 1:1
Pontus: Act 2:5, Act 2:9, Act 2:10, Act 18:2
Galatia: Act 16:6, Act 18:23; Gal 1:2
Cappadocia: Act 2:9
Asia: Act 6:9, Act 16:6, Act 19:10, Act 20:16-18; Co1 16:19; Co2 1:8; Ti2 1:15; Rev 1:11
Bithynia: Act 16:7
John Gill
Peter, an apostle of Jesus Christ,.... The writer of this epistle describes himself first by his name, Peter, the same with Cephas, which signifies a rock, or stone; a name given him by Christ at his first conversion, and which respected his after firmness, solidity, resolution, and constancy; for his former name was Simeon, or Simon, as sometimes called; see Mt 4:18 and he further describes himself by his office, an apostle of Jesus Christ; being one of the twelve apostles, and the first of that number; who saw Christ in the flesh, was conversant with him, had his call and commission immediately from him, and was qualified by him to preach the Gospel; and was sent out first into Judea, and then into all the world to publish it, with a power of working miracles to confirm it; and this his character he makes mention of, in order to give the greater weight and authority to his epistle; and it is to be observed, that he does not style himself, as his pretended successor does, the head of the church, and Christ's vicar on earth; nor does he call himself the prince of the apostles, but only an apostle, as he was upon an equal foot with the rest. The persons he writes to are
the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia: these Jews here intended are called strangers; not in a metaphorical sense, either because they were, as the wicked are, estranged from the womb, and alienated from the life of God, as all unconverted men are, and as they were before conversion; for now they were no more strangers in this sense: or because of their unsettled state and condition in this life; having no continuing city, and seeking one to come, an heavenly country; and living as pilgrims and strangers, in which respect they are indeed so styled, 1Pet 2:11 but in a civil sense, and not as the Gentiles were, aliens from the commonwealth of Israel, and strangers to the covenants of promise, for these were Jews; but on account of their not being in their own land, and in a foreign country, and therefore said to be "scattered", or "the strangers of the dispersion"; either on account of the persecution at the death of Stephen, when multitudes of the converted Jews were scattered abroad, not only throughout the regions of Judea and Samaria, but as far as Phenice, and Cyprus, and Antioch; see Acts 8:1 and so it may be afterwards throughout the places here mentioned; or else these were some remains of the ten tribes carried captive by Shalmaneser, and of the two tribes by Nebuchadnezzar; or rather the dispersion of the Greeks, mentioned in Jn 7:35 under the Macedonians, by Ptolemy Lagus: however, there were Jews of Pontus, who inhabited that place, and of such we read in Acts 2:9 who came to worship at the feast of Pentecost, some of which were converted to the Christian faith, and being mentioned first, has occasioned this epistle to be called, both by Tertullian (a), and Cyprian (b), "the epistle to the Pontians". Perhaps these Jews converted on the day of Pentecost, on their return hither, laid the first foundation of a Gospel church state in this country: it is a tradition of the ancients, mentioned by Eusebius (c), that Peter himself preached here, and so, very likely, formed the Christians he found, and those that were converted by him, into Gospel churches; and it appears by a letter of Dionysius, bishop of Corinth (d), that there were churches in Poutus in the "second" century, particularly at Amastris, the bishop of which was one Palma, whom he commends, and Focas is said to be bishop of Syncope, in the same age; and in the "third" century, Gregory and Athenodorus, disciples of Origen, were bishops in this country (e); the former was a very famous man, called Gregory Thaumaturgus, the wonder worker, and was bishop of Neocaesarea: in the "fourth" century there was a church in the same place, of which Longinus was bishop, as appears from the Nicene council, at which he and other bishops in Pontus were present; and in this age, in the times of Dioclesian, many in this country endured most shocking sufferings, related by Eusebius (f); and in the same century Helladius is said to govern the churches of Pontus; and in the "fifth" century we read of churches in Pontus, reformed by Chrysostom; in this age Theodorus was bishop of Heraclea, and Themistius of Amastris, both in this province, and both these bishops were in the Chalcedon council; and in the "sixth" century there were churches in Pontus, whose bishops were in the fifth synod held at Rome and Constantinople; and so there were in the "seventh" and "eighth" centuries (g).
Galatia, next mentioned, is that part of the lesser Asia, called Gallo Graecia, in which were several churches, to whom the Apostle Paul wrote his epistle, called the epistle to the Galatians; See Gill on Acts 16:6, Gal 1:2.
Cappadocia, according to Ptolomy (h), was bounded on the west by Galatia, on the south by Cilicia, on the east by Armenia the great, on the north by part of the Euxine Pontus; it had many famous cities in it, as Solinus (i) says; as Archelais, Neocaesarea, Melita, and Mazaca. The Jews oftentimes talk (k) of going from Cappadocia to Lud, or Lydda; so that, according to them, it seems to be near to that place, or, at least, that there was a place near Lydda so called; of this see Gill on Acts 2:9. From this country also there were Jews at Jerusalem on the day of Pentecost, some of whom were converted; and here likewise the Apostle Peter is said to preach, as before observed of Pontus, and who probably founded a church or churches here in the "first" century; and in the "second" century, according to Tertullian (l), there were believers in Christ dwelling in this country; and in the "third" century, Eusebius (m) makes mention of Neon, bishop of Larandis, and Celsus, bishop of Iconium, both in Cappadocia; there was also Phedimus of Amasea, in the same country, in this age, and at Caesarea, in Cappadocia, several martyrs suffered under Decius; and in this century, Stephen, bishop of Rome, threatened to excommunicate some bishops in Cappadocia, because they had rebaptized some that had been heretics: in the "fourth" century there were churches in Cappadocia, of one of which, namely, at Sasimi, the famous Gregory Nazianzen was first bishop, and afterwards of Nazianzum, as was also the famous Basil of Caesarea, in the same country; hither the persecution under Dioclesian reached, and many had their thighs broken, as Eusebius relates (n); from hence were sent several bishops, who assisted at the council of Nice, under Constantine, and at another held at Jerusalem: in the "fifth" century there were churches in Cappadocia, in several places, the names of whose bishops are on record; as Firmus, Thalassius, Theodosins, Daniel, Aristomachus, Patricius, and others: in the "sixth" century there were many famous churches in this country, whose bishops were in the fifth synod held at Rome and Constantinople; and in the "seventh" century there were several of them in the sixth synod of Constantinople; and in the "eighth" century mention is made of bishops of several churches in Cappadocia, in the second Nicene synod; and even in the "ninth" century there were Christians in these parts (o),
Asia here intends neither the lesser nor the greater Asia, but Asia, properly so called; and which, according to Solinus (p), Lycia and Phrygia bounded on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north; the chief city in it was Ephesus, and so it is distinguished from Phrygia, Galatia, Mysia, and Bithynia, in Acts 16:6 as here from Pontus, Galatia, Cappadocia, and Bithynia, and from Pontus and Cappadocia, in Acts 2:9 though they were all in lesser Asia. Here also were Jews converted on the day of Pentecost; and here likewise Peter is said to preach; and by him, and by the Apostle John, who also lived and died in this country, churches were planted; and churches there were here, even in the "seventh" century, as distinct from the other Asia, greater or less; for out of it bishops were sent to, and were present at, the sixth council at Constantinople, whose names are recorded; yea, in the "eighth" century there were churches and bishops, one of which persuaded Leo to remove images from places of worship; and another was in the Nicene synod (q). The last place mentioned is
Bithynia, of which See Gill on Acts 16:7. And though the Apostle Paul, and his compassions, were not suffered at a certain time to go into Bithynia, and preach the Gospel there, yet it is certain that it was afterwards carried thither; and as Peter is said to preach in Pontus, Asia, and Capadocia, so likewise in Bithynia; here, according to the Roman martyrology, Luke, the evangelist, died; and, according to tradition, Prochorus, one of the seven deacons in Acts 6:5 was bishop of Nicomedia, in this country; and Tychicus, of whom the Apostle Paul makes frequent mention, was bishop of Chalcedon, another city in it; and who are both said to be of the seventy disciples; see Gill on Lk 10:1, and it is certain, from the testimony of Pliny (r), an Heathen writer, in a letter of his to Trajan the emperor, written about the year 104, that there were then great numbers of Christians in Bithynia; not only the cities, but the towns and villages were full of them; and in the "third" century, the persecution under Dioclesian raged, particularly at Nicomedia, where Anthimus, the pastor of the church in that place, had his head cut off as Eusebius (s) relates: in the beginning of the "fourth" century, Nice, in Bithynia, became famous for the council held there under Constantine, against Arius; and in this century, bishops from Bithynia assisted at a synod held at Tyre, in Phoenicia; and in the "fifth" century was held a synod at Chalcedon, a city in this country, against the Nestorinn heresy; and the names of several bishops of Chalcedon, Nicomedia, and Nice, who lived, in this age, are on record; and in the "sixth" century there were bishops from these several places, and others, who were present in the fifth synod at Constantinople; as there were also in the "seventh" century, at the sixth synod held at the same place, whose names are particularly mentioned; and in the "eighth" century bishops from hence were in the Nicene synod; and even in the ninth century there were some that bore the Christian name in Bithynia (t). In these places however, it seems, dwelt many Jews, who were converted to Christ, to whom the apostle inscribes this epistle, and whom he further describes in the following verse,
(a) Scorpiace, c. 12. (b) Testimon. ad Quirin. l. 3. c. 36, 37, 39. (c) Eccl. Hist. l. 3. c. 1. (d) Apud Euseb. ib. l. 4. c. 23. (e) Ib. l. 7. c. 14. Hieron. Script. Eccles. Catalog. sect. 75. (f) Ib. l. 8. c. 12. (g) Hist. Eccl. Magdeburg. cent. 2. c. 2. p. 3. cent. 4. c. 2. p. 3. c. 7. p. 289. cent. 5. c. 2. p. 4. c. 1O. p. 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 5. (h) Geograph. l. 5. c. 6. (i) Polyhist. c. 57. (k) Zohar in Gen. fol. 51. 3. & in Exod. fol. 33. 2. & 35. 4. (l) Adv. Judaeos, c. 7. ad Scapulam, c. 3. (m) Eccl. Hist. l. 6. c. 19. (n) lb. l. 8. 12. (o) Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. c. 3. p. 11. c. 7. p. 117. cent. 4. c. 2. p. 4. c. 9. p. 350, 390. cent. 5. c. 2. p. 4. c. 10. p. 605, 859. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3. (p) C. 53. (q) Ib. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. (r) Epist. l. 10. ep. 97. (s) Eccl. Hist. l. 8. c. 5, 6. (t) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 3. c. 9. p. 390. cent. 5. c. 2. p. 4. c. 10. p. 601, 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3.
1:21:2: ըստ կանո՛ւխ գիտութեանն Աստուծոյ Հօր, սրբութեամբ Հոգւոյն, ՚ի հնազանդութիւն եւ ՚ի հեղումն արեա՛նն Յիսուսի Քրիստոսի։ Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն բազմասցի[2983]։[2983] Առ Ոսկանայ պակասի. Շնորհք ընդ ձեզ։
2 ընտրեալներիդ՝ ըստ Հայր Աստծու կանխագիտութեան, Հոգու սրբագործումով՝ հնազանդուելու համար Յիսուս Քրիստոսին եւ սրբագործուելու նրա արեան հեղումով. շնորհը եւ խաղաղութիւնը թող շատանան ձեր վրայ:
2 Հօր Աստուծոյ կանխագիտութեանը համեմատ՝ Հոգիին սրբացնելովը, հնազանդութեան եւ Յիսուս Քրիստոսին արիւնին սրսկուելուն համար. շնորհք եւ խաղաղութիւն ձեր վրայ թող շատնան։
ըստ կանուխ գիտութեանն Աստուծոյ Հօր, սրբութեամբ Հոգւոյն, ի հնազանդութիւն եւ ի հեղումն արեանն Յիսուսի Քրիստոսի. շնորհք ընդ ձեզ եւ խաղաղութիւն բազմասցի:

1:2: ըստ կանո՛ւխ գիտութեանն Աստուծոյ Հօր, սրբութեամբ Հոգւոյն, ՚ի հնազանդութիւն եւ ՚ի հեղումն արեա՛նն Յիսուսի Քրիստոսի։ Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն բազմասցի[2983]։
[2983] Առ Ոսկանայ պակասի. Շնորհք ընդ ձեզ։
2 ընտրեալներիդ՝ ըստ Հայր Աստծու կանխագիտութեան, Հոգու սրբագործումով՝ հնազանդուելու համար Յիսուս Քրիստոսին եւ սրբագործուելու նրա արեան հեղումով. շնորհը եւ խաղաղութիւնը թող շատանան ձեր վրայ:
2 Հօր Աստուծոյ կանխագիտութեանը համեմատ՝ Հոգիին սրբացնելովը, հնազանդութեան եւ Յիսուս Քրիստոսին արիւնին սրսկուելուն համար. շնորհք եւ խաղաղութիւն ձեր վրայ թող շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: по предведению Бога Отца, при освящении от Духа, к послушанию и окроплению Кровию Иисуса Христа: благодать вам и мир да умножится.
1:2  κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῶ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος ἰησοῦ χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.
1:2. κατὰ (down) πρόγνωσιν (to-an-acquainting-before) θεοῦ (of-a-Deity) πατρός, (of-a-Father) ἐν (in) ἁγιασμῷ (unto-a-hallow-belonging-of) πνεύματος, (of-a-currenting-to) εἰς (into) ὑπακοὴν (to-a-hearing-under) καὶ (and) ῥαντισμὸν (to-a-sprinkling-of) αἵματος (of-a-blood) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed) χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) πληθυνθείη. (it-may-have-been-increased)
1:2. secundum praescientiam Dei Patris in sanctificatione Spiritus in oboedientiam et aspersionem sanguinis Iesu Christi gratia vobis et pax multipliceturAccording to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. Grace unto you and peace be multiplied.
2. according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.
1:2. in accord with the foreknowledge of God the Father, in the sanctification of the Spirit, with the obedience and the sprinkling of the blood of Jesus Christ: May grace and peace be multiplied for you.
1:2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied:

2: по предведению Бога Отца, при освящении от Духа, к послушанию и окроплению Кровию Иисуса Христа: благодать вам и мир да умножится.
1:2  κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῶ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος ἰησοῦ χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.
1:2. secundum praescientiam Dei Patris in sanctificatione Spiritus in oboedientiam et aspersionem sanguinis Iesu Christi gratia vobis et pax multiplicetur
According to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. Grace unto you and peace be multiplied.
1:2. in accord with the foreknowledge of God the Father, in the sanctification of the Spirit, with the obedience and the sprinkling of the blood of Jesus Christ: May grace and peace be multiplied for you.
1:2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Elect according to the foreknowledge of God - If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to be the visible Church, and entitled to all the privileges of the people of God, on their believing the Gospel. In this sense the word elected is used in other places of Scripture; see Th1 1:4, and the note there.
The Rev. J. Wesley has an excellent note on this passage, which I shall transcribe for the benefit of those of my readers who may not have his works at hand.
"Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God; but all things are known to him as present, from eternity to eternity. Election, in the scriptural sense, is God's doing any thing that our merit or power has no part in. The true predestination or foreappointment of God is,
1. He that believeth shall be saved from the guilt and power of sin.
2. He that endureth to the end shall be saved eternally.
3. They who receive the precious gift of faith thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness, to walk as Christ also walked.
Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet, such is the gift, that it depends in the final issue on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of: moreover,
1. It is cruel respect of persons; an unjust regard of one, and an unjust disregard of another: it is mere creature partiality, and not infinite justice.
2. It is not plain Scripture doctrine, (if true), but rather inconsistent with the express written word that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general.
3. We are bid to choose life, and reprehended for not doing it.
4. It is inconsistent with a state of probation in those that must be saved, or must be lost.
5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number.
But the doctrine of predestination is entirely changed from what it formerly was: now it implies neither faith, peace, nor purity; it is something that will do without them all. Faith is no longer, according to the modern predestination scheme, a Divine evidence of things not seen wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion: neither is faith made any longer a means of holiness, but something that will do without it. Christ is no more a Savior from sin, but a defense and a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly, even from righteousness, peace, and joy in the Holy Ghost."
Through sanctification of the Spirit - through the renewing and purifying influences of his Spirit on their souls, unto obedience - to engage and enable them to yield themselves up to all holy obedience, the foundation of all which is the sprinkling of the blood of Jesus Christ - the atoning blood of Jesus Christ which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is called the blood of sprinkling.
Albert Barnes: Notes on the Bible - 1834
1:2: 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 pRev_ious 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 Mat 24:22, Mat 24:24, Mat 24:31; Mar 13:20; Luk 18:7; Rom 8:33; Col 3:12. Compare the notes at Joh 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 people 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. See the notes at 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, Joh 6:37, Joh 6:65; Joh 17:2, Joh 17:6, Joh 17:11. 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, see the notes at 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 Rev_ealed, 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 Joh 6:65; Rom 9:16; Tit 3:5; Psa 110:2-3.
Through sanctification of the Spirit - The Holy Spirit, the third person of the Trinity. The Greek is, "by (ἐν en) 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" (ἁγιασμός hagiasmos) 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." Compare the notes at Co1 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 further.
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," see the notes at 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 in the notes at Heb 9:18-23; Heb 12:24.
Grace unto you, and peace, be multiplied - See the notes at 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 anyone, 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 anyone has that he is chosen to salvation. Until 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Elect: Pe1 2:9; Deu 7:6; Isa 65:9, Isa 65:22; Mat 24:22, Mat 24:24, Mat 24:31; Mar 13:20, Mar 13:22, Mar 13:27; Luk 18:7; Joh 15:16-19; Rom 8:29, Rom 8:33, Rom 11:2, Rom 11:5-7, Rom 11:28; Eph 1:4, Eph 1:5; Col 3:12; Ti2 2:10; Tit 1:1; Jo2 1:1, Jo2 1:13
the foreknowledge: Act 2:23, Act 15:18; Rom 8:29, Rom 8:30, Rom 9:23, Rom 9:24, Rom 11:2
sanctification: Act 20:32; Rom 15:16; Co1 1:30, Co1 6:11; Th2 2:13
unto: Pe1 1:22; Rom 1:5, Rom 8:13, Rom 16:19, Rom 16:26; Co2 10:5; Heb 5:9
sprinkling: Heb 9:19-22, Heb 11:28, Heb 12:24
Grace: Rom 1:7; Co2 13:14
be: Isa 55:7 *marg. Dan 4:1, Dan 6:25; Pe2 1:2; Jde 1:2
Geneva 1599
(1) Elect according to the (a) foreknowledge of God the Father, through (b) sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
(1) Peter purposing to speak of the duties of a Christian life, reasons first of the principles and beginnings of all Christian actions, rising far higher than nature, and carrying us also far above the same. For he shows that we who are otherwise by nature sinners, were through the free mercy of God the Father first chosen from everlasting: then according to that everlasting decree. We were by a certain second creation made his sons in Christ his only begotten, by whose Spirit we are inwardly changed and by whose blood we are also reconciled. To the end, that as Christ himself rose again from the dead, we also might be received into that same heavenly and everlasting glory.
(a) Or, according to the purpose of God, who never alters nor changes the same.
(b) That being set apart from the rest of this wicked world, through the working of the Holy Spirit, they should be consecrated to God; (Eph 1:5)
John Gill
Elect according to the foreknowledge of God the Father,.... Not to any office, as to that of bishops or presbyters; for though the apostle writes to some of them under this character, 1Pet 5:1 yet not all; nor were they so called, as a nation, for they were persons scattered about in several countries; nor as a church, for they are not wrote to as such; nor does this character merely design their effectual calling; though as that is a fruit and evidence of election, it is sometimes so styled, and the saints called by grace are said to be chosen; Jn 15:19 but it intends the eternal election of those persons both to grace and glory; which the apostle knew of, not by divine revelation, or any particular discovery made to him; but he concluded it in a judgment of charity, they being all under a profession of faith in Christ, and he having reason to believe that the greater part of them were truly partakers of that faith which demonstrated them to be the elect of God: the cause, spring, and source of their election was, "the foreknowledge of God the Father": to whom election is commonly ascribed, agreeably to the order of the divine Persons in the Trinity, and their distinct parts in the economy of salvation, though not to the exclusion of the Son and Spirit: and by this his "foreknowledge" is meant, not his eternal, universal, and infallible knowledge, and which is infinite, and reaches to all things and persons, present, future, or possible, for this has for its objects persons whom God never predestinated and chose: though certain it is that he knows and foreknows all whom he does predestinate and choose; nor does it intend the mere decree of election, or God's eternal purpose and resolution to choose, but the spring and source of that act of his: and much less does it mean a bare prescience of men, and choice of them, upon a foresight of faith, holiness, good works, and perseverance therein; for these are all, when genuine, the fruits and effects of election, which are included in it, and secured and brought about by it; but the sovereign grace, good will, and pleasure of God, or the everlasting love of God the Father, which is the cause of, and has given birth to the act of election, is meant by foreknowledge, joined with affection, delight, and approbation; knowledge, and foreknowledge, as ascribed to the divine Being, often signify such things; see Ps 1:6 Rom 11:1 and such a knowledge God the Father had of the persons of the elect from all eternity; and which is the ground and foundation of his choosing them to grace and glory, and not anything in them, or done by them, or anything out of himself; no other reason can be given of it than his own grace, his pure love, and sovereign good will and pleasure: the means follow, through which they were chosen,
through sanctification of the Spirit; as in Th2 2:13. See Gill on Th2 2:13. The ends to which the saints are chosen are,
unto obedience and sprinkling of the blood of Jesus Christ; by "obedience" is meant either the obedience of elect men to Christ, which lies in obeying the truth of the Gospel, called the obedience of faith; and so is the same with the "belief of the truth", which goes along in election with the sanctification of the Spirit, in Th2 2:13 and in submission to Gospel ordinances, and doing all good works in the name, faith, and strength of Christ; and which also are fruits and effects, and so not causes of divine predestination; see Eph 2:10 and also follow upon the sanctification of the Spirit; or else the obedience of Christ is intended; and so the Arabic version renders it, "unto the obedience of Jesus Christ"; which lay in his performing the precepts of the law, and bearing the penalty of it, death; and by which the chosen seed are justified, or made righteous in the sight of God, and have a title to eternal life and glory, and are safe from wrath to come; and to the enjoyment of this grace, they are chosen of God the Father; and between these two, predestination and justification, there is a close and inseparable connection; so that they that are interested in the one, are in the other; see Rom 8:30, the sprinkling of the blood of Jesus Christ; does not denote a small quantity of it, for it was shed and poured out in great abundance; but is said in allusion to the sprinkling of the blood of the passover lamb. Ex 12:22 or to the sprinkling of the blood on the book of the covenant, and on the people at Mount Sinai, Ex 24:8 or to other sprinklings of blood in their legal sacrifices: the application of the blood of Christ to the heart, by the Spirit of God, for cleansing, pardon, and justification, is meant; which affords true, solid, conscience peace and joy now, and entitles to eternal happiness and glory; all which are secured by electing grace. The salutation of these persons follows:
grace unto you, and peace, be multiplied; which is much the same that is used by the Apostle Paul in all his epistles; see Gill on Rom 1:7, only Peter adds the word "multiplied"; which makes it more express, and the sense more clear: he means an enlarged view of interest in the love of God, an increase of grace out of the fulness of it in Christ, and of Gospel light, and of the several gifts of the Spirit; and also of all prosperity outward and inward, of a conscience peace through the blood of Christ, which passeth all understanding, and a more established and well grounded hope of enjoying eternal peace hereafter. The phrase is Jewish, and is used in their salutations in this form, , "let your peace be multiplied" (t),
(t) T. Hieros. Masser Sheni, fol. 56. 3. T. Bab. Sanhedrin, fol. 11. 2.
John Wesley
According to the foreknowledge of God - Speaking after the manner of men. Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God: but all things are known to him as present from eternity to eternity. This is therefore no other than an instance of the divine condescension to our low capacities. Elect - By the free love and almighty power of God taken out of, separated from, the world. Election, in the scripture sense, is God's doing anything that our merit or power have no part in. The true predestination, or fore - appointment of God is, He that believeth shall be saved from the guilt and power of sin. He that endureth to the end shall be saved eternally. They who receive the precious gift of faith, thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet such is the gift, that the final issue depends on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the scripture knows not of. Moreover, it is. Cruel respect of persons; an unjust regard of one, and an unjust disregard of another. It is mere creature partiality, and not infinite justice. It is not plain scripture doctrine, if true; but rather, inconsistent with the express written word, that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general. We are bid to choose life, and reprehended for not doing it. It is inconsistent with a state of probation in those that must be saved or must be lost. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number. But the doctrine of predestination is entirely changed from what it formerly was. Now it implies neither faith, peace, nor purity. It is something that will do without them all. Faith is no longer, according to the modern predestinarian scheme, a divine "evidence of things not seen," wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all; but a mere notion. Neither is faith made any longer a means of holiness; but something that will do without it. Christ is no more a Saviour from sin; but a defence, a countenancer of it. He is no more a fountain of spiritual life in the soul of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly; even from righteousness, peace, and joy in the Holy Ghost. Through sanctification of the Spirit - Through the renewing and purifying influences of his Spirit on their souls.
Unto obedience - To engage and enable them to yield themselves up to all holy obedience, the foundation of all which is, the sprinkling of the blood of Jesus Christ - The atoning blood of Christ, which was typified by the sprinkling of the blood of sacrifices under the law; in allusion to which it is called "the blood of sprinkling."
Robert Jamieson, A. R. Fausset and David Brown
foreknowledge--foreordaining love (1Pet 1:20), inseparable from God's foreknowledge, the origin from which, and pattern according to which, election takes place. Acts 2:23, and Rom 11:2, prove "foreknowledge" to be foreordination. God's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint debarred [ANSELM in STEIGER]. For so the Son of God was "foreknown" (so the Greek for "foreordained," 1Pet 1:20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful acquiescense. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of God through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance" [HEIDEGGER]. The divine three are introduced in their respective functions in redemption.
through--Greek, "in"; the element in which we are elected. The "election" of God realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Christ once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through thine own piety, but through the blood of Christ" [LUTHER]. This is the true sanctification of the Spirit, to obey the Gospel, to trust in Christ [BULLINGER].
sanctification--the Spirit's setting apart of the saint as consecrated to God. The execution of God's choice (Gal 1:4). God the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Gospel word [CALVIN]. Compare Num 6:24-26, the Old Testament triple blessing.
unto obedience--the result or end aimed at by God as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (1Pet 1:22). Rom 1:5, "obedience to the faith," and obedience the fruit of faith.
sprinkling, &c.--not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Christ's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
Grace--the source of "peace."
be multiplied--still further than already. Dan 4:1, "Ye have now peace and grace, but still not in perfection; therefore, ye must go on increasing until the old Adam be dead" [LUTHER].
1:31:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի, որ ըստ բազում ողորմութեան իւրում ծնաւ զմեզ վերստին ՚ի յոյսն կենդանի. ՚ի ձեռն յարութեանն Յիսուսի Քրիստոսի ՚ի մեռելոց[2984], [2984] Ոմանք. Ողորմութեան իւրոյ... ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի յարութեան ՚ի մե՛՛։
3 Օրհնեա՜լ է Աստուած եւ Հայրը մեր Տէր Յիսուս Քրիստոսի, որ իր առատ ողորմութեամբ մեզ վերստին ծնեց կենդանի յոյսի համար՝ մեռելներից Յիսուս Քրիստոսի յարութեամբ.
3 Օրհնեալ է Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ որ իր առատ ողորմութեամբ մեզ նորէն ծնաւ կենդանի յոյսին համար՝ Յիսուս Քրիստոսին մեռելներէն յարութիւն առնելովը,
Օրհնեալ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի, որ ըստ բազում ողորմութեան իւրում ծնաւ զմեզ վերստին ի յոյսն կենդանի ի ձեռն յարութեանն Յիսուսի Քրիստոսի ի մեռելոց:

1:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի, որ ըստ բազում ողորմութեան իւրում ծնաւ զմեզ վերստին ՚ի յոյսն կենդանի. ՚ի ձեռն յարութեանն Յիսուսի Քրիստոսի ՚ի մեռելոց[2984],
[2984] Ոմանք. Ողորմութեան իւրոյ... ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի յարութեան ՚ի մե՛՛։
3 Օրհնեա՜լ է Աստուած եւ Հայրը մեր Տէր Յիսուս Քրիստոսի, որ իր առատ ողորմութեամբ մեզ վերստին ծնեց կենդանի յոյսի համար՝ մեռելներից Յիսուս Քրիստոսի յարութեամբ.
3 Օրհնեալ է Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ որ իր առատ ողորմութեամբ մեզ նորէն ծնաւ կենդանի յոյսին համար՝ Յիսուս Քրիստոսին մեռելներէն յարութիւն առնելովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Благословен Бог и Отец Господа нашего Иисуса Христа, по великой Своей милости возродивший нас воскресением Иисуса Христа из мертвых к упованию живому,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι᾽ ἀναστάσεως ἰησοῦ χριστοῦ ἐκ νεκρῶν,
1:3. Εὐλογητὸς (Goodly-fortheeable) ὁ (the-one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ὁ (the-one) κατὰ (down) τὸ (to-the-one) πολὺ (to-much) αὐτοῦ (of-it) ἔλεος (to-a-compassion) ἀναγεννήσας (having-up-generated-unto) ἡμᾶς (to-us) εἰς (into) ἐλπίδα (to-an-expectation) ζῶσαν (to-lifing-unto) δι' (through) ἀναστάσεως (of-a-standing-up) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐκ (out) νεκρῶν , ( of-en-deaded ,"
1:3. benedictus Deus et Pater Domini nostri Iesu Christi qui secundum magnam misericordiam suam regeneravit nos in spem vivam per resurrectionem Iesu Christi ex mortuisBlessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead:
3. Blessed the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead,
1:3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead:
1:3. Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead:

3: Благословен Бог и Отец Господа нашего Иисуса Христа, по великой Своей милости возродивший нас воскресением Иисуса Христа из мертвых к упованию живому,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι᾽ ἀναστάσεως ἰησοῦ χριστοῦ ἐκ νεκρῶν,
1:3. benedictus Deus et Pater Domini nostri Iesu Christi qui secundum magnam misericordiam suam regeneravit nos in spem vivam per resurrectionem Iesu Christi ex mortuis
Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead:
1:3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead:
1:3. Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: После приветствия читателям с изображением источника христианского спасения Апостол исполняется чувством глубокой сердечной благодарности к Богу за искупление мира и призвание в Церковь Христову читателей-христиан, и изливает свое верующее чувство в торжественной доксологии или славословии, близко напоминающем подобное же славословие другого первоверховного Апостола Павла в начале послания к Ефесянам (I:3: след.). В своем славословии Богу Ап. Петр называет Бога Богом и Отцом Господа Иисуса Христа, как и Сам Христос именовал Бога не только Отцом, но и Богом своим (Ин 20:17), равным образом и Ап. Павел часто именовал, обычно в славословиях же, Бога Отцом и Богом Иисуса Христа (Рим 15:6; 2Кор. 1:3; 11:31; Еф 1:3, 17; Кол 1:3). Возможно, что форма славословия заимствована из богослужебного употребления ее в апостольское время (ср. Иак 3:9).

Самое спасение во Христе Апостол в своем славословии характеризует в ст. 3: с трех сторон: а) по источнику своему, оно есть дело великой милости (to polueleoV) Божией, так как спасение грешного мира и человечества есть исключительно дело милующей человека любви Божией (Ин 3:16); б) по существенному свойству своему оно есть возрождение (anagennhsaV), благодатное перерождение людей в новую, духовную и вечную жизнь (ср. Ин 3:3; Тит 3:5; Кол 3:1; Eф 1:19, 20; 2:10); наконец, в) по конечной цели, спасение во Христе ведет во упование живо (eiV elpid Zwsan) воскресшем Иисусом Христом от мертвых: духовно мертвый в отпадении от Бога человек через веру в Христа и в единении со Христом возрождается в новую жизнь и получает твердую надежду на вечную блаженную жизнь, залог же и основание этой надежды составляет воскресение Иисуса Христа из мертвых (Рим 10:9; 1Кор.15:14, 17). "Что подает Бог? упование, но не то, какое было через Моисея, о поселении в земле ханаанской, и которое было смертью, а упование живое. Откуда оно имеет жизнь? От воскресения Иисуса Христа из мертвых. Ибо Он, как Сам воскрес, так и приходящим к Нему через веру в Него дает тоже силу воскреснуть" (блаж. Феофил.). В ст. 4: подробно обозначается самый предмет христианской надежды. Этот предмет - наследие, наследство (eiV klhronomian), т. е., по сходству с землею обетованною Ветхого Завета (Быт 15:18), - духовные блага Царства Христова, наследуемые христианами (Мф 5:5; Гал 4:7), особенно вечное блаженство на небесах (Евр 9:15), -называемое здесь у Ап. Петра нетленно (afqarton), нескверно (amiarton), неувядаемо (amaranton) т. е. наследие небесное, чаемое христианами, не подвержено никакой порче и уничтожению (Мф 6:19-20), чисто, свято и совершенно, вечно цветущее и всегда себе равное "не на земле отложенное, как, напр., отцам, но на небесах, от чего и имеет свойство вечности, чем и преимуществует пред наследством земным" (блаж. Феофил.).

Наследие это, по Апостолу, сохраняется (tethrhmenh) на небесах для христиан: образ взят от земных сокровищ, хранимых родителями в безопасном месте для детей своих. Но не только сокровища для верующих сохраняются на небесах, но и сами они, во исполнение прошения Самого Господа Иисуса Христа в Его Первосвященной молитве, сохраняются, оберегаются силою Божиею (ср. Флп 4:7) через веру ко спасению, готовому открыться в последнее время. И от самого человека требуется непрестанное бодрствование о своем спасении (Мф XXIV:42; 25:13), но, по слабости человеческой, нужна именно всемогущая сила Божия, чтобы охранить христианина от многих и различных врагов и опасностей его спасения. Спасение это во всей полноте готово открыться в последнее время, "en kair escat, т. е. по новозаветному употреблению этого выражения (ср. Мф 13:39, 40; 24:3; 28:20; 2Тим. 3:1; Иуд 18), с окончанием царства благодати и открытием царства славы, при втором пришествии Христовом. Выражение "готово" дает мысль о близости этого последнего времени. "Эта близость понимается здесь, без сомнения, в том же смысле, как и других апостолов, т. е., что с первым явлением Христовым в мир настала последняя эпоха домостроительства человеческого спасения, в продолжение которой должно постоянно быть готовыми ко второму пришествию Господа Иисуса Христа на суд (см. Иак 5:7-9)" (Преосвящ. еп. Михаил).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Privileges of Christians.A. D. 66.
3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

We come now to the body of the epistle, which begins with,

I. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, 2 Cor. i. 3; Eph. i. 3. Here we have,

1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness.

2. The object of this blessing described by his relation to Jesus Christ: The God and Father of our Lord Jesus Christ. Here are three names of one person, denoting his threefold office. (1.) He is Lord, a universal king or sovereign. (2.) Jesus, a priest or Saviour. (3.) Christ, a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature.

3. The reasons that oblige us to this duty of blessing God, which are comprised in his abundant mercy. All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn, (1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God. (2.) In our prayers and praises we should address God as the Father of our Lord Jesus Christ; it is only through him that we and our services are accepted. (3.) The best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from God's mercy. Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on John iii. 3. (4.) Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope. (5.) The hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, Job xxvii. 8. (6.) The resurrection of Jesus Christ from the dead is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judge. We have risen with Christ, Col. iii. 1. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life.

II. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of an inheritance, a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, 1 Sam. xxvi. 19. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note,

1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, If children, then heirs, Rom. viii. 17. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, Heb. ix. 15. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant.

2. The incomparable excellencies of this inheritance, which are four:-- (1.) It is incorruptible, in which respect it is like its Maker, who is called the incorruptible God, Rom. i. 23. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, for their corruptible must put on incorruption, 1 Cor. xv. 53. (2.) This inheritance is undefiled, like the great high priest that is now in possession of it, who is holy, harmless, and undefiled, Heb. vii. 26. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there. (3.) It fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste. (4.) "Reserved in heaven for you," which expression teaches us, [1.] That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, Eph. i. 18. [2.] It is certain, a reversion in another world, safely kept and preserved till we come to the possession of it. [3.] The persons for whom it is reserved are described, not by their names, but by their character: for you, or us, or every one that is begotten again to a lively hope. This inheritance is preserved for them, and none but them; all the rest will be shut out for ever.

III. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You are kept; the author of it is God; the means in us made use of for that end are our own faith and care; the end to which we are preserved is salvation; and the time when we shall see the safe end and issue of all is the last time. Note, 1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome. 2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, 2 Cor. xii. 9; Rom. xiv. 4. 3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a respect to the recompence of reward, and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory. 4. This salvation is ready to be revealed in the last time. Here are three things asserted about the salvation of the saints:-- (1.) That it is now prepared, and made ready, and reserved in heaven for them. (2.) Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. It does not yet appear what we shall be, 1 John iii. 2. (3.) That it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by the gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.
Adam Clarke: Commentary on the Bible - 1831
1:3: Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.
Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luk 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae.
The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.
It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
Albert Barnes: Notes on the Bible - 1834
1:3: Blessed be the God and Father of our Lord Jesus Christ - See the notes at Co2 1:3.
Which according to His abundant mercy - Margin, as in the Greek, "much." The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favor, and the favor was great. People are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favor. See the notes at Eph 2:4.
Hath begotten us again - The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said, Joh 3:3 that "except a man be born again," or "begotten again," (γεννηθῆ ἄνωθεν gennē thē anō then,) "he cannot see the kingdom of God." Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound (ἀναγεννάω anagennaō) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in Joh 3:3, Joh 3:5, Joh 3:7. Perhaps the phrase "begotten again" would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.
Unto a lively hope - The word lively we now use commonly in the sense of active, animated, quick; the word used here, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form - or a mere speculation - or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, see the notes at Rom 8:24. Compare Eph 2:12.
By the resurrection of Jesus Christ from the dead - The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. See the 1Co. 15:1-20; Ti2 1:10 note; Th1 4:14 note. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of divine favor in granting to anyone a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy toward them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Blessed: Kg1 8:15; Ch1 29:10-13, Ch1 29:20; Psa 41:13, Psa 72:18, Psa 72:19; Co2 1:3; Eph 1:3, Eph 1:17; Eph 3:20
which: Exo 34:6; Psa 86:5, Psa 86:15; Jon 4:2; Rom 5:15-21; Eph 1:7, Eph 2:4, Eph 2:7-10; Ti1 1:14; Tit 3:4-6
abundant: Gr. much.
hath: Pe1 1:23, Pe1 2:2; Joh 1:13, Joh 3:3-8; Jam 1:18; Jo1 2:29, Jo1 3:9, Jo1 4:7, Jo1 5:1, Jo1 5:4, Jo1 5:18
unto: Rom 5:4, Rom 5:5, Rom 8:24, Rom 12:12, Rom 15:13; Co1 13:13; Col 1:23, Col 1:27; Th1 1:3; Tit 2:13; Heb 3:6, Heb 6:18, Heb 6:19; Jo1 3:3
by: Pe1 3:21; Isa 26:19; Rom 4:25, Rom 5:10, Rom 8:11; Co1 15:20; Eph 2:6; Th1 4:13
Geneva 1599
Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a (c) lively hope by the resurrection of Jesus Christ from the dead,
(c) Everlasting hope.
John Gill
Blessed be the God and Father of our Lord Jesus Christ,.... The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life; and such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here: by "God" is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed: the words are rendered in the Arabic and Ethiopic versions without the copulative "and", thus, "blessed be God the Father"; and if that is retained, they, may be rendered thus, "blessed be God, even the Father"; as in 2Cor 1:3 and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; see Gill on Eph 1:3.
which, according to his abundant mercy, hath begotten us again: regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he hath made us creatures, and hath given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being. To be "begotten again", and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures: God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is,
unto a lively hope; meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be "lively", or "living", inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end: or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, "unto hope of life": that is, or eternal life; and so reads one of Stephens's copies. Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is,
by the resurrection of Jesus Christ from the dead; which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power: or the clause may be connected with the foregoing, "unto a lively hope"; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.
John Wesley
Blessed be the God and Father of our Lord Jesus Christ - His Father, with respect to his divine nature; his God, with respect to his human. Who hath regenerated us to a living hope - An hope which implies true spiritual life, which revives the heart, and makes the soul lively and vigorous. By the resurrection of Christ - Which is not only a pledge of ours, but a part of the purchase - price. It has also a close connexion with our rising from spiritual death, that as he liveth, so shall we live with him. He was acknowledged to be the Christ, but usually called Jesus till his resurrection; then he was also called Christ.
Robert Jamieson, A. R. Fausset and David Brown
He begins, like Paul, in opening his Epistles with giving thanks to God for the greatness of the salvation; herein he looks forward (1) into the future (1Pet 1:3-9); (2) backward into the past (1Pet 1:10-12) [ALFORD].
Blessed--A distinct Greek word (eulogetos, "Blessed BE") is used of God, from that used of man (eulogemenos, "Blessed IS").
Father--This whole Epistle accords with the Lord's prayer; "Father," 1Pet 1:3, 1Pet 1:14, 1Pet 1:17, 1Pet 1:23; 1Pet 2:2; "Our," 1Pet 1:4, end; "In heaven," 1Pet 1:4; "Hallowed be Thy name," 1Pet 1:15-16; 1Pet 3:15; "Thy kingdom come," 1Pet 2:9; "Thy will be done," 1Pet 2:15; 1Pet 3:17; 1Pet 4:2, 1Pet 4:19; "daily bread," 1Pet 5:7; "forgiveness of sins," 1Pet 4:8, 1Pet 4:1; "temptation," 1Pet 4:12; "deliverance," 1Pet 4:18 [BENGEL]; Compare 1Pet 3:7; 1Pet 4:7, for allusions to prayer. "Barak," Hebrew "bless," is literally "kneel." God, as the original source of blessing, must be blessed through all His works.
abundant--Greek, "much," "full." That God's "mercy" should reach us, guilty and enemies, proves its fulness. "Mercy" met our misery; "grace," our guilt.
begotten us again--of the Spirit by the word (1Pet 1:23); whereas we were children of wrath naturally, and dead in sins.
unto--so that we have.
lively--Greek, "living." It has life in itself, gives life, and looks for life as its object [DE WETTE]. Living is a favorite expression of Peter (1Pet 1:23; 1Pet 2:4-5). He delights in contemplating life overcoming death in the believer. Faith and love follow hope (1Pet 1:8, 1Pet 1:21-22). "(Unto) a lively hope" is further explained by "(To) an inheritance incorruptible . . . fadeth not away," and "(unto) salvation . . . ready to be revealed in the last time." I prefer with BENGEL and STEIGER to join as in Greek, "Unto a hope living (possessing life and vitality) through the resurrection of Jesus Christ." Faith, the subjective means of the spiritual resurrection of the soul, is wrought by the same power whereby Christ was raised from the dead. Baptism is an objective means (1Pet 3:21). Its moral fruit is a new life. The connection of our sonship with the resurrection appears also in Lk 20:36; Acts 13:33. Christ's resurrection is the cause of ours, (1) as an efficient cause (1Cor 15:22); (2) as an exemplary cause, all the saints being about to rise after the similitude of His resurrection. Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Mt 19:28, "regeneration, when the Son of man shall sit in the throne of His glory"; the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life [BISHOP PEARSON]. The four causes of our salvation are; (1) the primary cause, God's mercy; (2) the proximate cause, Christ's death and resurrection; (3) the formal cause, our regeneration; (4) the final cause, our eternal bliss. As John is the disciple of love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ; an undesigned coincidence between the history and the Epistle, and so a proof of genuineness. Christ's resurrection was the occasion of his own restoration by Christ after his fall.
1:41:4: յանեղծ եւ յանարատ եւ յանթառամ ժառանգութիւնն՝ որ պահեալ է յերկինս ՚ի ձեզ[2985]. [2985] Ոմանք. Յանեղծն... յերկինս ձեզ։
4 ծնեց անեղծ եւ անարատ ու անթառամ ժառանգութեան համար, որ պահուած է երկնքում ձեզ համար,
4 Անեղծ ու անարատ եւ անթառամ ժառանգութեանը համար՝ որ երկինքը պահուած է մեզի,
յանեղծ եւ յանարատ եւ յանթառամ ժառանգութիւնն որ պահեալ է յերկինս ձեզ:

1:4: յանեղծ եւ յանարատ եւ յանթառամ ժառանգութիւնն՝ որ պահեալ է յերկինս ՚ի ձեզ[2985].
[2985] Ոմանք. Յանեղծն... յերկինս ձեզ։
4 ծնեց անեղծ եւ անարատ ու անթառամ ժառանգութեան համար, որ պահուած է երկնքում ձեզ համար,
4 Անեղծ ու անարատ եւ անթառամ ժառանգութեանը համար՝ որ երկինքը պահուած է մեզի,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: к наследству нетленному, чистому, неувядаемому, хранящемуся на небесах для вас,
1:4  εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς
1:4. εἰς (into) κληρονομίαν (to-a-lot-parceleeing-unto) ἄφθαρτον (to-un-degradable) καὶ (and) ἀμίαντον (to-un-stainable) καὶ (and) ἀμάραντον, (to-un-extinguishable,"τετηρημένην (to-having-had-come-to-be-kept-unto) ἐν (in) οὐρανοῖς (unto-skies) εἰς (into) ὑμᾶς (to-ye,"
1:4. in hereditatem incorruptibilem et incontaminatam et inmarcescibilem conservatam in caelis in vobisUnto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in heaven for you,
4. unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
1:4. unto an incorruptible and undefiled and unfading inheritance, which is reserved for you in heaven.
1:4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you:

4: к наследству нетленному, чистому, неувядаемому, хранящемуся на небесах для вас,
1:4  εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς
1:4. in hereditatem incorruptibilem et incontaminatam et inmarcescibilem conservatam in caelis in vobis
Unto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in heaven for you,
1:4. unto an incorruptible and undefiled and unfading inheritance, which is reserved for you in heaven.
1:4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: To an inheritance - Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.
Incorruptible - Αφθαρτον· It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth.
Undefiled - Αμιαντον· Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.
Fadeth not away - Αμαρνατον· It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek αμαραντος we have our flowers called amaranths, because they preserve their hue and odour for a long time.
Reserved in heaven - Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.
Albert Barnes: Notes on the Bible - 1834
1:4: To an inheritance - Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see the Act 20:32 note; Eph 1:11, Eph 1:14, Eph 1:18 notes; Col 1:12 note. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance - as what their Father will bestow on them as the proof of his love.
Incorruptible - It will not fade away and vanish, as that which we inherit in this world does. See the word explained in the notes at Co1 9:25. The meaning here is, that the inheritance will be imperishable, or will endure foRev_er. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.
And undefiled - See the Heb 7:26; Heb 13:4 notes; Jam 1:27 note. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. "How many estates," says Benson, "have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it." Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed foRev_er, and the soul continually advance in knowledge, holiness, and the active service of God.
And that fadeth not away - Greek ἀμάραντον amaranton. This word occurs nowhere else in the New Testament, though the word ἀμαράντινος amarantinos occurs in Pe1 5:4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendor, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word "incorruptible." Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their luster; the flowers that bloom on the banks of the river of life will always be as rich in color, and as fragant, as when we first beheld them.
Reserved in heaven for you - Margin, "us." The difference in the text and the margin arises from the various readings in mss. The common reading is "for you." The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Compare the Mat 25:34 note; Joh 14:2 note; Col 1:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: an: Pe1 3:9; Mat 25:34; Act 20:32, Act 26:18; Gal 3:18; Eph 1:11, Eph 1:14, Eph 1:18; Col 1:12; Heb 9:15
incorruptible: Co1 9:25, Co1 15:52-54
undefiled: Rev 21:27
fadeth: Pe1 5:4; Isa 40:7, Isa 40:8; Eze 47:12; Jam 1:11
reserved: Psa 31:19; Col 1:5, Col 3:3, Col 3:4; Ti2 4:8
for you: or, for us
John Gill
To an inheritance incorruptible,.... This is a further explanation of the "lively hope", or hope laid up in heaven, which regenerate ones are begotten to: it is an "inheritance"; a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law; for they that are of the law are not heirs; but what is the pure bequest and free gift of God, as a Father to his children; for an inheritance is proper and peculiar to children, nor does it belong to any but them; and it comes to them through the death of the testator, Christ, and of it the Holy Spirit is the pledge and earnest: and here it is said to be
incorruptible; it is free from corruption in itself; nor can it be corrupted by others, by moth, or rust, or other things, as gold, silver, and garments may, which are a part of earthly inheritances; nor can it be enjoyed by corrupt persons, either corrupted with sin, or clothed with frailty and mortality; wherefore, in order to inherit it, corruption must put on incorruption, in every sense; other epithets and commendations of it follow:
and undefiled; it is in its own nature pure and holy, and free from any defilement of sin; nor are there any of those impurities in it which Jews and Mahometans dream of in their vainly expected earthly paradise; nor will it be possessed by any but undefiled persons, such as are made so through the blood and righteousness of Christ:
and that fadeth not away; as do world, and the glory of it, and all inheritances and possessions in it; here is no continuing city, but there is one to come; in this inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing:
reserved in heaven for you; the Alexandrian copy reads, "for us"; and the Ethiopic version renders it, "for us and you"; for all the saints; for all who are the elect, according to the foreknowledge of God, and who are begotten again to a lively hope; for these this inheritance is prepared, laid up, and secured in the hands or Christ their feoffee, who has it in trust for them, and with whom they are co-heirs; and it is safe for them "in heaven"; out of the reach of men and devils: this serves both to commend the inheritance, to set forth the excellency of it, lying in such a place as heaven; for the situation of an inheritance adds oftentimes to the valuableness of it; and also the safety and security of it; it is safe, being in heaven, and more so as it is in Christ's hands there. The Jews are wont to call the future state an inheritance of the land of the living: they say (u).
"this is called "an inheritance"; and add, but in this world a man has no inheritance, nor continuance;
so they interpret that phrase, "by the God of thy father", in Gen 49:25 thus (w).
"this is "the inheritance" of the superior place, which is called "heaven";
and sometimes they style it , "the superior inheritance", or "the inheritance above" (x); all which agrees with Peter's language,
(u) Tzeror Hammor, fol. 150. 3. (w) Zohar in Gen. fol. 131. 2. (x) Zohar in Exod. fol. 34. 3.
John Wesley
To an inheritance - For if we are sons, then heirs. Incorruptible - Not like earthly treasures. Undefiled - Pure and holy, incapable of being itself defiled, or of being enjoyed by any polluted soul. And that fadeth not away - That never decays in its value, sweetness, or beauty, like all the enjoyments of this world, like the garlands of leaves or flowers, with which the ancient conquerors were wont to be crowned. Reserved in heaven for you - Who "by patient continuance in welldoing, seek for glory and honour and immortality."
Robert Jamieson, A. R. Fausset and David Brown
To an inheritance--the object of our "hope" (1Pet 1:3), which is therefore not a dead, but a "living" hope. The inheritance is the believer's already by title, being actually assigned to him; the entrance on its possession is future, and hoped for as a certainty. Being "begotten again" as a "son," he is an "heir," as earthly fathers beget children who shall inherit their goods. The inheritance is "salvation" (1Pet 1:5, 1Pet 1:9); "the grace to be brought at the revelation of Christ" (1Pet 1:13); "a crown of glory that fadeth not away."
incorruptible--not having within the germs of death. Negations of the imperfections which meet us on every side here are the chief means of conveying to our minds a conception of the heavenly things which "have not entered into the heart of man," and which we have not faculties now capable of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep-seated corruption which, lurking under the outward splendor of the loveliest of earthly things, dooms them soon to rottenness and decay.
undefiled--not stained as earthly goods by sin, either in the acquiring, or in the using of them; unsusceptible of any stain. "The rich man is either a dishonest man himself, or the heir of a dishonest man" [JEROME]. Even Israel's inheritance was defiled by the people's sins. Defilement intrudes even on our holy things now, whereas God's service ought to be undefiled.
that fadeth not away--Contrast 1Pet 1:24. Even the most delicate part of the heavenly inheritance, its bloom, continues unfading. "In substance incorruptible; in purity undefiled; in beauty unfading" [ALFORD].
reserved--kept up (Col 1:5, "laid up for you in heaven," Ti2 4:8); Greek perfect, expressing a fixed and abiding state, "which has been and is reserved." The inheritance is in security, beyond risk, out of the reach of Satan, though we for whom it is reserved are still in the midst of dangers. Still, if we be believers, we too, as well as the inheritance, are "kept" (the same Greek, Jn 17:12) by Jesus safely (1Pet 1:5).
in heaven--Greek, "in the heavens," where it can neither be destroyed nor plundered. It does not follow that, because it is now laid up in heaven, it shall not hereafter be on earth also.
for you--It is secure not only in itself from all misfortune, but also from all alienation, so that no other can receive it in your stead. He had said us (1Pet 1:3); he now turns his address to the elect in order to encourage and exhort them.
1:51:5: որ զօրութեամբն Աստուծոյ պահեալ էիք հաւատովք ՚ի պատրաստեալ փրկութիւնն, յայտնեալ ՚ի յետին ժամանակս[2986]. [2986] Ոմանք. Յայտնել ՚ի յետին։
5 ձեզ, որ Աստծու զօրութեամբ պահուած էիք հաւատով՝ փրկութեան համար, որ պատրաստ է յայտնուելու վերջին ժամանակներում:
5 Որ Աստուծոյ զօրութիւնովը պահպանուած էք հաւատքով այն փրկութեանը համար՝ որ պատրաստուած է վերջին ժամանակը յայտնուելու.
որ զօրութեամբն Աստուծոյ պահեալ [1]էիք հաւատովք ի պատրաստեալ փրկութիւնն, յայտնել ի յետին ժամանակս:

1:5: որ զօրութեամբն Աստուծոյ պահեալ էիք հաւատովք ՚ի պատրաստեալ փրկութիւնն, յայտնեալ ՚ի յետին ժամանակս[2986].
[2986] Ոմանք. Յայտնել ՚ի յետին։
5 ձեզ, որ Աստծու զօրութեամբ պահուած էիք հաւատով՝ փրկութեան համար, որ պատրաստ է յայտնուելու վերջին ժամանակներում:
5 Որ Աստուծոյ զօրութիւնովը պահպանուած էք հաւատքով այն փրկութեանը համար՝ որ պատրաստուած է վերջին ժամանակը յայտնուելու.
zohrab-1805▾ eastern-1994▾ western am▾
1:55: силою Божиею через веру соблюдаемых ко спасению, готовому открыться в последнее время.
1:5  τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῶ ἐσχάτῳ.
1:5. τοὺς (to-the-ones) ἐν (in) δυνάμει (unto-an-ability) θεοῦ (of-a-Deity) φρουρουμένους ( to-being-guarded-before-unto ) διὰ (through) πίστεως (of-a-trust) εἰς (into) σωτηρίαν (to-a-savioring-unto) ἑτοίμην (to-readied-of) ἀποκαλυφθῆναι (to-have-been-shrouded-off) ἐν (in) καιρῷ (unto-a-time) ἐσχάτῳ. (unto-most-bordered)
1:5. qui in virtute Dei custodimini per fidem in salutem paratam revelari in tempore novissimoWho, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time.
5. who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time.
1:5. By the power of God, you are guarded through faith for a salvation which is ready to be revealed in the end time.
1:5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
Who are kept by the power of God through faith unto salvation ready to be revealed in the last time:

5: силою Божиею через веру соблюдаемых ко спасению, готовому открыться в последнее время.
1:5  τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῶ ἐσχάτῳ.
1:5. qui in virtute Dei custodimini per fidem in salutem paratam revelari in tempore novissimo
Who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time.
1:5. By the power of God, you are guarded through faith for a salvation which is ready to be revealed in the end time.
1:5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: Who are kept - Φρουρουμενους· Who are defended as in a fortress or castle. There is a remarkable correspondence between the two verbs used in this sentence: the verb τηρεω, signifies to keep, watch, guard; and τηρησις, is a place of custody or prison. And φρουρεω, from φρουρος, a sentinel, signifies to keep as under a military guard. See on Gal 3:22, Gal 3:23. The true disciples of Christ are under the continual watchful care of God, and the inheritance is guarded for them. In some countries military posts are constantly kept on the confines, in order to prevent irruptions from a neighboring people; and, in many cases, heirs, while in their minority, are kept in fortified places under military guards.
By the power of God - Εν δυναμει Θεου· By the mighty and miracle-working power of God; for nothing less is necessary to keep and preserve, in this state of continual trial, a soul from the contagion that is in the world. But this power of God is interested in the behalf of the soul by faith; to believe is our work, the exertion of the almighty power is of God. No persevering without the power, and no power without faith.
Ready to be revealed - Or rather, Prepared to be revealed. The inheritance is prepared for you; but its glories will not be revealed till the last time - till ye have done with life, and passed through your probation, having held fast faith and a good conscience. Some by salvation understand the deliverance of the Christians from the sackage of Jerusalem, the end of the Jewish polity being called the last time; others suppose it to refer to the day of judgment, and the glorification of the body and soul in heaven.
Albert Barnes: Notes on the Bible - 1834
1:5: Who are kept by the power of God - That is, "kept" or preserved in the faith and hope of the gospel; who are preserved from apostacy, or so kept that you will finally obtain salvation. The word which is used here, and rendered "kept," (φρουρέω phroureō,) is rendered in Co2 11:32, kept with a garrison; in Gal 3:23, and here, kept; in Phi 4:7, shall keep. It does not elsewhere occur in the New Testament. It means to keep, as in a garrison or fortress; or as with a military watch. The idea is, that there was a faithful guardianship exercised over them to save them from danger, as a castle or garrison is watched to guard it against the approach of an enemy. The meaning is, that they were weak in themselves, and were surrounded by temptations; and that the only reason why they were preserved was, that God exerted his power to keep them. The only reason which any Christians have to suppose they will ever reach heaven, is the fact that God keeps them by his own power. Compare the Phi 1:6 note; Ti2 1:12; Ti2 4:18 notes. If it were left to the will of man; to the strength of his own resolutions; to his power to meet temptations, and to any probability that he would of himself continue to walk in the path of life, there would be no certainty that anyone would be saved.
Through faith - That is, he does not keep us by the mere exertion of power, but he excites faith in our hearts, and makes that the means of keeping us. As long as we have faith in God, and in his promises, we are safe. When that fails, we are weak; and if it should fail altogether, we could not be saved. Compare the notes at Eph 2:8.
Unto salvation - Not preserved for a little period, and then suffered to fall away, but so kept as to be saved. We may remark here that Peter, as well as Paul, believed in the doctrine of the perseverance of the saints. If he did not, how could he have addressed these Christians in this manner, and said that they were "kept by the power of God unto salvation?" What evidence could he have had that they would obtain salvation, unless he believed in the general truth that it was the purpose of God to keep all who were truly converted?
Ready to be Rev_ealed in the last time - That is, when the world shall close. Then it shall be made manifest to assembled worlds that such an inheritance was "reserved" for you, and that you were "kept" in order to inherit it. Compare Mat 25:34. This verse, then, teaches that the doctrine that the saints will persevere and be saved, is true. They are "kept by the power of God to salvation;" and as God has all power, and guards them with reference to this end, it cannot be but that they will be saved. It may be added:
(a) that it is very desirable that the doctrine should be true. Man is so weak and feeble, so liable to fall, and so exposed to temptation, that it is in itself every way a thing to be wished that his salvation should be in some safer hands than his own.
(b) If it is desirable that it should be true, it is fair to infer that it is true, for God has made all the arrangements for the salvation of his people which are really desirable and proper.
(c) The only security for the salvation of anyone is founded on that doctrine.
If it were left entirely to the hands of people, even the best of people, what assurance could there be that anyone could be saved? Did not Adam fall? Did not holy angels fall? Have not some of the best of men fallen into sin? And who has such a strength of holiness that he could certainly confide in it to make his own salvation sure? Any man must know little of himself, and of the human heart, who supposes that he has such a strength of virtue that he would never fall away if left to himself. But if this be so, then his only hope of salvation is in the fact that God intends to "keep his people by his own power through faith unto salvation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: kept: Sa1 2:9; Psa 37:23, Psa 37:24, Psa 37:28, Psa 103:17, Psa 103:18, Psa 125:1, Psa 125:2; Pro 2:8; Isa 54:17; Jer 32:40; Joh 4:14, Joh 5:24, Joh 10:28-30, Joh 17:11, Joh 17:12, Joh 17:15; Rom 8:31-39; Phi 1:6; Jde 1:1, Jde 1:24
through: Rom 11:20; Co2 1:24; Gal 2:20; Eph 2:8, Eph 3:17; Ti2 3:15; Heb 6:12
unto: Isa 45:17, Isa 51:6; Th1 1:3, Th1 1:4; Th2 2:13, Th2 2:14; Heb 9:28
ready: Pe1 1:13; Ti1 6:14, Ti1 6:15; Tit 2:13; Jo1 3:2
in: Job 19:25; Joh 12:48
Geneva 1599
(2) Who are kept by the power of God through faith unto salvation ready to be revealed in the (d) last time.
(2) Now he shows by what way we come to that glory, that is, through all types of afflictions. Wherein nonetheless faith maketh us so secure, that we are not overcome with sorrow. But through the beholding of God himself (who otherwise is invisible) with the eyes of faith, we are made unspeakably joyful. Because all such things, as they are but for a time, so are they not applied unto us to destroy us, but as it were by fire to purge us, and to make us perfect that at length we may obtain salvation.
(d) This is that time which Daniel calls the time of the end, when the great restoring of all things shall be, which all creation looks for; (Rom 8:19)
John Gill
Who are kept by the power of God,.... This is a description of the persons for whom the inheritance is reserved in heaven; they are not only chosen to salvation, and begotten again to an inheritance, but they are preserved unto it; their happiness is very great; their inheritance is safe in heaven for them, and they are kept below, amidst a thousand snares and difficulties, till they safely arrive to the possession of that: they are kept, not in and by themselves, the way of man is not in himself; nor in the hands of angels, for no such trust does God put in them; but in the hands of Jesus Christ, where they are safe, and out of which none can pluck them; on him, as a foundation, and in him, as a strong hold; they are kept in the love of God, and on his heart, from whence they can never be separated, and in the covenant of grace, out of which they will never be put; and in a state of justification, and shall never enter into condemnation; and in the family of God, for, being sons, they are no more servants; and in a state of grace and holiness, in the fear of God, and faith of Christ, and love to both; and in the path of truth, from whence they can never finally and totally fall: for though they are not kept from the being of sin, and the workings of it, and slips and falls into it, yet from being destroyed by it; and though not from Satan, and his temptations, yet from being overcome by them; and though not entirely from unbelief, doubts, and fears, yet from final unbelief; for Christ prays for them, that their faith fail not; and from a final and total falling away from grace into sin: and they are kept thus, not by their own power and might, or that of any mere creature, but "by the power of God"; meaning, not the Gospel, nor the Spirit of God, but the perfection of his power; by which they are kept, as with a guard, or in a garrison, as the word here used signifies; not only angels encamp about them, and salvation is for walls and bulwarks, all around them; but God himself, in the perfection of his power, is a wall of fire to them; he is round about them from henceforth and for ever; their place of defence is the munition of rocks; his name is a strong tower, where they run and are safe: it is added,
through faith; some versions read it, "and by faith", as the Syriac and Ethiopic; by that faith which is of the operation of God, of which Christ is the author and finisher, and shall never fail, it being supported by the same power the saints are kept; through faith in the power and faithfulness of God; through faith looking to Christ, leaning on him, and living upon him; by faith getting the victory over the world, and every other enemy, and being more than conquerors, through Christ. That to which the saints are kept is, "unto salvation"; salvation is already obtained for them, by the obedience and sufferings of Christ, and is applied to them in conversion, by the Spirit of Christ; but the full enjoyment of it, which is here intended, is reserved for them in heaven; and to this they are kept, being heirs of it, and shall certainly possess it: and which
is ready to be revealed in the last time; it is "ready", being a kingdom prepared from the foundation of the world, and a salvation obtained by the blood of Christ, and a mansion of glory made fit for them, through the presence and intercession of their Redeemer: and it is ready "to be revealed"; in a short time it will be made manifest; at present it is much out of sight; eye has not seen, nor ear heard the full glories of it; saints themselves as yet do not know what they shall be, and have: but "in the last time", when Christ shall come a second time to judge the world, he will raise the dead bodies of his saints; and then this salvation shall be fully manifested to them; and they shall enjoy it both in soul and body to all eternity.
John Wesley
Who are kept - The inheritance is reserved; the heirs are kept for it. By the power of God - Which worketh all in all, which guards us against all our enemies. Through faith - Through which alone salvation is both received and retained. Ready to be revealed - That revelation is made in the last day. It was more and more ready to be revealed, ever since Christ came.
Robert Jamieson, A. R. Fausset and David Brown
kept--Greek, "who are being guarded." He answers the objection, Of what use is it that salvation is "reserved" for us in heaven, as in a calm secure haven, when we are tossed in the world as on a troubled sea in the midst of a thousand wrecks? [CALVIN]. As the inheritance is "kept" (1Pet 1:4) safely for the far distant "heirs," so must they be "guarded" in their persons so as to be sure of reaching it. Neither shall it be wanting to them, nor they to it. "We are guarded in the world as our inheritance is kept in heaven." This defines the "you" of 1Pet 1:4. The inheritance, remember, belongs only to those who "endure unto the end," being "guarded" by, or IN "the power of God, through faith." Contrast Lk 8:13. God Himself is our sole guarding power. "It is His power which saves us from our enemies. It is His long-suffering which saves us from ourselves" [BENGEL]. Jude 1:1, "preserved in Christ Jesus"; Phil 1:6; Phil 4:7, "keep"; Greek, "guard," as here. This guarding is effected, on the part of God, by His "power," the efficient cause; on the part of man, "through faith," the effective means.
by--Greek, "in." The believer lives spiritually in God, and in virtue of His power, and God lives in him. "In" marks that the cause is inherent in the means, working organically through them with living influence, so that the means, in so far as the cause works organically through them, exist also in the cause. The power of God which guards the believer is no external force working upon him from without with mechanical necessity, but the spiritual power of God in which he lives, and with whose Spirit he is clothed. It comes down on, and then dwells in him, even as he is in it [STEIGER]. Let none flatter himself he is being guarded by the power of God unto salvation, if he be not walking by faith. Neither speculative knowledge and reason, nor works of seeming charity, will avail, severed from faith. It is through faith that salvation is both received and kept.
unto salvation--the final end of the new birth. "Salvation," not merely accomplished for us in title by Christ, and made over to us on our believing, but actually manifested, and finally completed.
ready to be revealed--When Christ shall be revealed, it shall be revealed. The preparations for it are being made now, and began when Christ came: "All things are now ready"; the salvation is already accomplished, and only waits the Lord's time to be manifested: He "is ready to judge."
last time--the last day, closing the day of grace; the day of judgment, of redemption, of the restitution of all things, and of perdition of the ungodly.
1:61:6: որով ուրա՛խ լինիջիք, որք այժմ սակաւիկ ինչ ըստ պատշաճի իրացդ տրտմեա՛լք ՚ի պէսպէս փորձութիւնս[2987]։ [2987] Բազումք. Տրտմեալ էք ՚ի պէսպէս։ Ոմանք. ՚Ի պէսպէս փորձութեանց։
6 Ուրախանում էք դրանով դուք, որ այժմ դէպքերի բերումով, այլ եւ այլ փորձութիւններով փոքր-ինչ տրտմած էք,
6 Որով կ’ուրախանաք, թէեւ հիմա, ինչպէս հարկը կը պահանջէ, քիչ մը ատեն տրտմած էք զանազան փորձութիւններով
որով ուրախ լինիջիք որք այժմ սակաւիկ ինչ ըստ պատշաճի իրացդ տրտմեալ էք ի պէսպէս փորձութիւնս:

1:6: որով ուրա՛խ լինիջիք, որք այժմ սակաւիկ ինչ ըստ պատշաճի իրացդ տրտմեա՛լք ՚ի պէսպէս փորձութիւնս[2987]։
[2987] Բազումք. Տրտմեալ էք ՚ի պէսպէս։ Ոմանք. ՚Ի պէսպէս փորձութեանց։
6 Ուրախանում էք դրանով դուք, որ այժմ դէպքերի բերումով, այլ եւ այլ փորձութիւններով փոքր-ինչ տրտմած էք,
6 Որով կ’ուրախանաք, թէեւ հիմա, ինչպէս հարկը կը պահանջէ, քիչ մը ատեն տրտմած էք զանազան փորձութիւններով
zohrab-1805▾ eastern-1994▾ western am▾
1:66: О сем радуйтесь, поскорбев теперь немного, если нужно, от различных искушений,
1:6  ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον [ἐστὶν] λυπηθέντες ἐν ποικίλοις πειρασμοῖς,
1:6. ἐν (In) ᾧ (unto-which) ἀγαλλιᾶσθε , ( ye-excess-jump-unto ,"ὀλίγον (to-little) ἄρτι (unto-adjusted) εἰ (if) δέον (binding) λυπηθέντες ( having-been-saddened-unto ) ἐν (in) ποικίλοις ( unto-varied ) πειρασμοῖς, (unto-piercings-of,"
1:6. in quo exultatis modicum nunc si oportet contristati in variis temptationibusWherein you shalt greatly rejoice, if now you must be for a little time made sorrowful in divers temptations:
6. Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold temptations,
1:6. In this, you should exult, if now, for a brief time, it is necessary to be made sorrowful by various trials,
1:6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

6: О сем радуйтесь, поскорбев теперь немного, если нужно, от различных искушений,
1:6  ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον [ἐστὶν] λυπηθέντες ἐν ποικίλοις πειρασμοῖς,
1:6. in quo exultatis modicum nunc si oportet contristati in variis temptationibus
Wherein you shalt greatly rejoice, if now you must be for a little time made sorrowful in divers temptations:
1:6. In this, you should exult, if now, for a brief time, it is necessary to be made sorrowful by various trials,
1:6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Высокая радость о благах христианского наследия, наполняющая сердца всех истинных христиан, должна проливать благодатное утешение в их души при постигающих их скорбях и напастях. Высокое учение о благотворном значении скорбей в нравственной жизни христиан Ап. Петр излагает сходно с Ап. Иаковом (Иак 1:2: след.), но вместе и с некоторыми особенностями, соответствующими личным свойствам духовного опыта Апостола Петра. Именно, он прежде всего особенно отделяет ничтожество - и по продолжительности, и по характеру - временных скорбен и испытаний с вечным блаженством, уготованным христианину на небе, а затем более, чем Ап. Иаков, стремится оживить в душах читателей личное общение с Господом Иисусом Христом через веру в него и любовь к нему, как средство или путь к тому блаженству. "Как учитель в обещании своем объявляет не одну радость, но и скорбь, говоря: "в мире будете иметь скорбь" (Ин 16:33), так и Апостол к слову радости прибавил "мало". Но как и это прискорбно, то последний присовокупляет "ныне..." Или слово "ныне" должно быть отнесено к радости, поскольку ее сменит будущая радость, не кратковременная, но продолжительная и бесконечная. Или слово "мало" должно разуметь относительно скорби, в таком именно виде, если нужно теперь, то немного поскорбеть от различных искушений... Прибавляет "аще лень есть", научая, что не всякий верный, ни всякий грешный испытывается скорбями, и ни тот, ни другой не оставляется в них навсегда. Праведники скорбящие страдают для получения венцев, а грешники - в понесение наказания за грехи. Не все праведники испытывают скорби, чтобы ты не почел злобу похвальном и не возненавидел добродетель. И не все грешники испытывают скорби для того, чтобы не подверглась сомнению истина воскресения, если бы здесь еще все получали должное" (блаж. Феофил.). В ст. 8: Апостол в качестве нового побуждения к благодушному перенесению испытаний указывает на веру и любовь читателей к Господу Иисусу Христу, и эту похвалу апостол выражает в форме перифраза слов Христовых Ап. Фоме, что блаженны те, кто, не видя Христа, веруют в Него (Ин 20:29). Читатели послания, имеющие именно такую веру и любовь ко Христу, должны в этом черпать силу и опору для своей надежды на конечное спасение. "Если, говорит, не видев Его телесными глазами, любите Его по одному слуху, то какую почувствуете любовь, когда увидите Его притом являющегося в славе? Если так привязали вас к Нему страдания Его, то какую привязанность должно произвести в вас явление Его в невыносимом блеске, когда и вам в награду подается спасение душ? Если же вы имеете явиться пред ним и удостоиться такой славы, то ныне покажите соответственное ей терпение и вполне достигнете предполагаемой цели" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Privileges of Christians.A. D. 66.
6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls.

The first word, wherein, refers to the apostle's foregoing discourse about the excellency of their present state, and their grand expectations for the future. "In this condition you greatly rejoice, though now for a season, or a little while, if need be, you are made sorrowful through manifold temptations," v. 6.

I. The apostle grants they were in great affliction, and propounds several things in mitigation of their sorrows. 1. Every sound Christian has always something wherein he may greatly rejoice. Great rejoicing contains more than an inward placid serenity of mind or sensation of comfort; it will show itself in the countenance and conduct, but especially in praise and gratitude. 2. The chief joy of a good Christian arises from things spiritual and heavenly, from his relation to God and to heaven. In these every sound Christian greatly rejoices; his joy arises from his treasure, which consists of matters of great value, and the title to them is sure. 3. The best Christians, those who have reason greatly to rejoice, may yet be in great heaviness through manifold temptations. All sorts of adversities are temptations, or trials of faith, patience, and constancy. These seldom go singly, but are manifold, and come from different quarters, the effect of all which is great heaviness. As men, we are subject to sorrows, personal and domestic. As Christians, our duty to God obliges us to frequent sorrow: and our compassion towards the miserable, the dishonour done to God, the calamities of his church, and the destruction of mankind, from their own folly and from divine vengeance, raise, in a generous and pious mind, almost continual sorrow. I have great heaviness and continual sorrow in my heart, Rom. ix. 2. 4. The afflictions and sorrows of good people are but for a little while, they are but for a season; though they may be smart, they are but short. Life itself is but for a little while, and the sorrows of it cannot survive it; the shortness of any affliction does much abate the heaviness of it. 5. Great heaviness is often necessary to a Christian's good: If need be, you are in heaviness. God does not afflict his people willingly, but acts with judgment, in proportion to our needs. There is a conveniency and fitness, nay, an absolute necessity in the case, for so the expression signifies: it must be; therefore no man should be moved by these afflictions. For yourselves know that we are appointed thereunto, 1 Thess. iii. 3. These troubles, that lie heavy, never come upon us but when we have need, and never stay any longer than needs must.

II. He expresses the end of their afflictions and the ground of their joy under them, v. 7. The end of good people's afflictions is the trial of their faith. As to the nature of this trial, it is much more precious than of gold that perisheth, though it be tried with fire. The effect of the trial is this, it will be found unto praise, honour, and glory at the appearing of Jesus Christ. Note, 1. The afflictions of serious Christians are designed for the trial of their faith. God's design in afflicting his people is their probation, not their destruction; their advantage, not their ruin: a trial, as the word signifies, is an experiment or search made upon a man, by some affliction, to prove the value and strength of his faith. This trial is made upon faith principally, rather than any other grace, because the trial of this is, in effect, the trial of all that is good in us. Our Christianity depends upon our faith; if this be wanting, there is nothing else that is spiritually good in us. Christ prays for this apostle, that his faith might not fail; if that be supported, all the rest will stand firm; the faith of good people is tried, that they themselves may have the comfort of it, God the glory of it, and others the benefit of it. 2. A tried faith is much more precious than tried gold. Here is a double comparison of faith and gold, and the trial of the one with the trial of the other. Gold is the most valuable, pure, useful, and durable, of all the metals; so is faith among the Christian virtues; it lasts till it brings the soul to heaven, and then it issues in the glorious fruition of God for ever. The trial of faith is much more precious than the trial of gold; in both there is a purification, a separation of the dross, and a discovery of the soundness and goodness of the things. Gold does not increase and multiply by trial in the fire, it rather grows less; but faith is established, improved, and multiplied, by the oppositions and afflictions that it meets with. Gold must perish at last--gold that perisheth; but faith never will. I have prayed for thee, that thy faith fail not, Luke xxii. 32. The trial of faith will be found to praise, and honour, and glory. Honour is properly that esteem and value which one has with another, and so God and man will honour the saints. Praise is the expression or declaration of that esteem; so Christ will commend his people in the great day, Come, you blessed of my Father, &c. Glory is that lustre wherewith a person, so honoured and praised, shines in heaven. Glory, honour, and peace, to every man that worketh good, Rom. ii. 10. If a tried faith be found to praise, honour, and glory, let this recommend faith to you, as much more precious than gold, though it be assaulted and tried by afflictions. If you make your estimate either from present use or the final event of both, this will be found true, however the world may take it for an incredible paradox. 4. Jesus Christ will appear again in glory, and, when he does so, the saints will appear with him, and their graces will appear illustrious; and the more they have been tried the more bright they will then appear. The trial will soon be over, but the glory, honour, and praise will last to eternity. This should reconcile you to your present afflictions: they work for you a far more exceeding and eternal weight of glory.

III. He particularly commends the faith of these primitive Christians upon two accounts:--

1. The excellency of its object, the unseen Jesus. The apostle had seen our Lord in the flesh, but these dispersed Jews never did, and yet they believed in him, v. 8. It is one thing to believe God, or Christ (so the devils believe), and another thing to believe in him, which denotes subjection, reliance, and expectation of all promised good from him.

2. On account of two notable productions or effects of their faith, love and joy, and this joy so great as to be above description: You rejoice with joy unspeakable, and full of glory. Learn,

(1.) The faith of a Christian is properly conversant about things revealed, but not seen. Sense converses with things sensible and present; reason is a higher guide, which by sure deductions can infer the operation of causes, and the certainty of events; but faith ascends further still, and assures us of abundance of particulars that sense and reason could never have found out, upon the credit of revelation; it is the evidence of things not seen.

(2.) True faith is never alone, but produces a strong love to Jesus Christ. True Christians have a sincere love to Jesus, because they believe in him. This love discovers itself in the highest esteem for him, affectionate desires after him, willingness to be dissolved to be with him, delightful thoughts, cheerful services and sufferings, &c.

(3.) Where there are true faith and love to Christ there is, or may be, joy unspeakable and full of glory. This joy is inexpressible, it cannot be described by words; the best discovery is by an experimental taste of it; it is full of glory, full of heaven. There is much of heaven and the future glory in the present joys of improved Christians; their faith removes the causes of sorrow, and affords the best reasons for joy. Though good people sometimes walk in darkness, it is often owing to their own mistakes and ignorance, or to a fearful or melancholy disposition, or to some late sinful conduct, or perhaps to some sad occurrence of providence, that sinks their comfort for the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation, Heb. iii. 18. Well might these primitive Christians rejoice with the joy unspeakable, since they were every day receiving the end of their faith, the salvation of their souls, v. 9. Note, [1.] The blessing they were receiving: The salvation of their souls (the more noble part being put for the whole man), which salvation is here called the end of their faith, the end wherein faith terminates: faith helps to save the soul, then it has done its work, and ceases for ever. [2.] He speaks of the present time: You are now actually receiving the end of your faith, &c. [3.] The word used alludes to the games at which the conqueror received or bore away from the judge of the contest a crown or reward, which he carried about in triumph; so the salvation of the soul was the prize these Christians sought for, the crown they laboured for, the end they aimed at, which came nearer and more within their reach every day. Learn, First, Every faithful Christian is daily receiving the salvation of his soul; salvation is one permanent thing, begun in this life, not interrupted by death, and continued to all eternity. These believers had the beginnings of heaven in the possession of holiness and a heavenly mind, in their duties and communion with God, in the earnest of the inheritance, and the witness of the divine Spirit. This was properly urged to these distressed people; they were on the losing side in the world, but the apostle puts them in the mind of what they were receiving; if they lost an inferior good, they were all the while receiving the salvation of their souls. Secondly, It is lawful for a Christian to make the salvation of his soul his end; the glory of God and our own felicity are so connected that if we regularly seek the one we must attain the other.
Adam Clarke: Commentary on the Bible - 1831
1:6: Wherein ye greatly rejoice - Some refer wherein, εν ᾡ, to the salvation mentioned above; others, to the last time, καιρῳ εσχατῳ, in Pe1 1:5; others think that it applies to the being kept by the power of God through faith; and others, that it refers to all the preceding advantages and privileges. It was in the present salvation of God that they rejoiced or gloried, though not without having an eye to the great recompense of reward.
Though now for a season - Ολιγον αρτι· A little while yet - during your pilgrimage here below, which is but a point when compared with eternity.
If need be - Ει δεον εστι· If it be necessary - if your situation and circumstances be such that you are exposed to trials and persecutions which you cannot avoid, unless God were to work a miracle for your deliverance, which would not be for your ultimate good, as he purposes to turn all your trials and difficulties to your advantage.
Sometimes there is a kind of necessity that the followers of God should be afflicted; when they have no trials they are apt to get careless, and when they have secular prosperity they are likely to become worldly-minded. "God," said a good man, "can neither trust me with health nor money; therefore I am both poor and afflicted." But the disciples of Christ may be very happy in their souls, though grievously afflicted in their bodies and in their estates. Those to whom St. Peter wrote rejoiced greatly, danced for joy, αγαλλιασθε, while they were grieved, λυπηθεντες, with various trials. The verb λυπεω signifies to grieve, to make sorrowful: perhaps heaviness is not the best rendering of the original word, as this can scarcely ever consist with rejoicing; but to be sorrowful on account of something external to ourselves, and yet exulting in God from a sense of his goodness to us, is quite compatible: so that we may say with St. Paul, always sorrowing, yet still rejoicing.
Albert Barnes: Notes on the Bible - 1834
1:6: Wherein ye greatly rejoice - In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, see the Rom 5:1-2 notes; Phi 3:1; Phi 4:4 notes; Th1 5:16 note. See also the notes at Pe1 1:8. The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions and trials. It not only sustained them, but it made them happy. That must be a valuable religion which will make people happy in the midst of persecutions and heavy calamities.
Though now for a season - A short period - ὀλίγον oligon. It would be in fact only for a brief period, even if it should continue through the whole of life. Compare the notes at Co2 4:17; "Our light affliction which is but for a moment." It is possible, however, that Peter supposed that the trials which they then experienced would soon pass over. They may have been suffering persecutions which he hoped would not long continue.
If need be - This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was "need" that they should pass through these trials. There was some good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, "since there is need;" though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, "you certainly needed this affliction to lead you to amend your life;" but, "it may be that there is something in your character which makes it desirable, or that God intends that some good results shall come from it which will show that it is wisely ordered."
Ye are in heaviness - Greek, "Ye are sorrowing," (λυπηθέντες lupē thentes;) you are sad, or grieved, Mat 14:9; Mat 17:23.
Through manifold temptations - Through many kinds of trials, for so the word rendered "temptation" (πειρασμος peirasmos) means, Jam 1:2, Jam 1:12. See the notes at Mat 4:1; Mat 6:13. The meaning here is, that they now endured many things which were suited to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of ethers to lead them to renounce their religion, and to go back to their former state of unbelief. Anyone or all of these would try them, and would show whether their religion was genuine. On the various ways which God has of trying his people, compare the notes at Isa 28:23-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: ye greatly: Pe1 1:8, Pe1 4:13; Sa1 2:1; Psa 9:14, Psa 35:10, Psa 95:1; Isa 12:2, Isa 12:3, Isa 61:3, Isa 61:10; Mat 5:12; Luk 1:47, Luk 2:10, Luk 10:20; Joh 16:22; Rom 5:2, Rom 5:11, Rom 12:12; Co2 6:10, Co2 12:9, Co2 12:10; Gal 5:22; Phi 3:3, Phi 4:4; Th1 1:6; Jam 1:2, Jam 1:9
for: Pe1 4:7, Pe1 5:10; Co2 4:17
if: Pe1 1:7; Psa 119:75; Lam 3:32, Lam 3:33; Heb 12:7-11
ye are: Job 9:27, Job 9:28; Psa 69:20, Psa 119:28; Isa 61:3; Mat 11:28, Mat 26:37; Rom 9:2; Phi 2:26; Heb 12:11; Jam 4:9
manifold: Psa 34:19; Joh 16:33; Act 14:22; Co1 4:9-13; Co2 4:7-11, Co2 11:23-27; Heb 11:35-38; Jam 1:2
John Gill
Wherein ye greatly rejoice,.... The Vulgate Latin version reads, "in which ye shall rejoice": and so the Syriac version, adding, "for ever"; and refer these words to the "last time"; or, times spoken of in the preceding verse; when the saints will greatly rejoice, being in full possession of eternal salvation; in distinction from the present time, in which they are in heaviness; but it is better to read the words in the present tense, and as expressive of the saints in this life, who are blessed with that fruit of the Spirit, joy, and have always reason to rejoice, and greatly rejoice. The connection is with the whole that goes before; and the sense is this, that regenerated persons rejoice, in that they are the elect of God, according to his everlasting love towards them, and free grace, and good will; in their regeneration, which is an evidence of their election of God; in the abundant mercy of God displayed in their regeneration; and in that lively hope of eternal life which is the effect of it; and in the resurrection of Christ from the dead, which secures their justification of life, and their resurrection from the dead; and in the inheritance they are born heirs unto; and in their preservation to it by the power of God through faith; and in that complete salvation which is ready for them, and in a short time will be revealed, to which they are kept:
though now for a season, if need be, ye are in heaviness, through manifold temptations. This seems to be a contrast, but is no real contradiction; for the character of the saints in this world is, that they are as sorrowful, yet always rejoicing, 2Cor 6:10 rejoicing even in their tribulations and temptations; yea, for them, and on account of them, in some respects, which in others make them sorrowful, and heavy, or "heavy" with sorrow: the cause of this heaviness is not only indwelling corruptions, the hidings of God's face, and the temptations of Satan, but afflictions and persecutions, which are here meant by "manifold temptations"; for not the temptations or to sin, are here intended, but the temptations with which God tempts and tries his people: so he sometimes does, by calling them to hard service, to do things difficult and disagreeable to flesh and blood, in which way he tempted Abraham; and by laying afflictions, or suffering afflictions to come upon them, by which he tried Job; and by permitting wicked men to reproach and persecute them, and to injure them in their characters, persons, and properties; and which was the case of the primitive Christians, and has been more or less the case of the saints ever since: now such exercises are called, from the quality of them, temptations, or trials; because they try the hearts, principles, and graces of them that believe, and particularly their faith hereafter mentioned; and from the quantity of them, they are said to be various; they are of different sorts; as reproach, imprisonment, loss of goods, and death itself in divers shapes; and are more or less at different times and ages; and are exercised on various persons: and are sometimes very heavy, and grievous to be borne, and cause great heaviness and sorrow of heart; and yet there are things, and circumstances, and which are here hinted at, that greatly mitigate the heaviness occasioned by them; as, that these afflictions, and the heaviness that comes by them, are but little, and light, in comparison of the eternal weight of glory; though they are great tribulations in themselves, through and out of which the people of God come to the kingdom; and so the Syriac version renders it, "though at this time" "ye are a little made sorrowful"; and then it is only "now", for the present time, and but for a short time; for a little season, even for a moment, comparatively speaking; and also, "if need be", which the Syriac version omits, though by all means to be retained: afflictive dispensations, in whatsoever form, are necessary, by the will of God, who has appointed them, and therefore must be, and ought to be, quietly submitted to, and patiently borne, on that consideration; and are also necessary, on account of Christ the head, to whom there must be a conformity of his members; and likewise on their own account; for the humbling of their souls; for the weaning of them from the things of this world; for the restraining, subduing, and keeping under the corruptions of their nature; and for the trial of grace: and it is only "if", and when there is a necessity for them, that they are in heaviness by them; otherwise God does not delight to afflict and grieve the children of men, and much less his own; see Lam 3:33 so the Jews say (y), that "there was a necessity" of God's tempting Abraham as he did, to humble and purify him,
(y) Tzeror Hammor, fol. 22. 1.
John Wesley
Wherein - That is, in being so kept. Ye even now greatly rejoice, though now for a little while - Such is our whole life, compared to eternity. If need be - For it is not always needful. If God sees it to be the best means for your spiritual profit. Ye are in heaviness - Or sorrow; but not in darkness; for they still retained both faith, 1Pet 1:5, hope, and love; yea, at this very time were rejoicing with joy unspeakable, 1Pet 1:8.
Robert Jamieson, A. R. Fausset and David Brown
Wherein--in which prospect of final salvation.
greatly rejoice--"exult with joy": "are exuberantly glad." Salvation is realized by faith (1Pet 1:9) as a thing so actually present as to cause exulting joy in spite of existing afflictions.
for a season--Greek, "for a little time."
if need be--"if it be God's will that it should be so" [ALFORD], for not all believers are afflicted. One need not invite or lay a cross on himself, but only "take up" the cross which God imposes ("his cross"); Ti2 3:12 is not to be pressed too far. Not every believer, nor every sinner, is tried with afflictions [THEOPHYLACT]. Some falsely think that notwithstanding our forgiveness in Christ, a kind of atonement, or expiation by suffering, is needed.
ye are in heaviness--Greek, "ye were grieved." The "grieved" is regarded as past, the "exulting joy" present. Because the realized joy of the coming salvation makes the present grief seem as a thing of the past. At the first shock of affliction ye were grieved, but now by anticipation ye rejoice, regarding the present grief as past.
through--Greek, "IN": the element in which the grief has place.
manifold--many and of various kinds (1Pet 4:12-13).
temptations--"trials" testing your faith.
1:71:7: Զի հանդէս ձերոց հաւատոցն առաւե՛լ քան զոսկի կորստական պատուական է. որ հրով փորձեալ գտաւ, ՚ի գովութիւն եւ ՚ի փառս եւ ՚ի պատիւ ՚ի յայտնութեանն Յիսուսի Քրիստոսի[2988]։ [2988] Ոմանք. Ձերոյ հաւատոց առա՛՛... եւ ՚ի պատիւ յայտնութեան Յիսուսի։ Ուր ոմանք. ՚ի յայտնութիւնն Յիսուսի Քրիստոսի։
7 որպէսզի ձեր հաւատի փորձը, որ առաւել արժէքաւոր է, քան կորստեան ենթակայ ոսկին, որ կրակով է փորձուած, դառնայ գովքի, փառքի ու պատուի առարկայ յայտնութեան ժամանակ Յիսուս Քրիստոսի,
7 Որպէս զի ձեր հաւատքին փորձառութիւնը որ կորստական ոսկիէն աւելի պատուական է, թէեւ ոսկին կրակով կը փորձուի, գտնուի գովութիւնով ու պատիւով եւ փառքով Յիսուս Քրիստոսին յայտնուելու ատենը.
զի հանդէս ձերոց հաւատոցն [2]առաւել քան զոսկի կորստական պատուական է, որ հրով փորձեալ գտաւ`` ի գովութիւն եւ ի փառս եւ ի պատիւ ի յայտնութեանն Յիսուսի Քրիստոսի:

1:7: Զի հանդէս ձերոց հաւատոցն առաւե՛լ քան զոսկի կորստական պատուական է. որ հրով փորձեալ գտաւ, ՚ի գովութիւն եւ ՚ի փառս եւ ՚ի պատիւ ՚ի յայտնութեանն Յիսուսի Քրիստոսի[2988]։
[2988] Ոմանք. Ձերոյ հաւատոց առա՛՛... եւ ՚ի պատիւ յայտնութեան Յիսուսի։ Ուր ոմանք. ՚ի յայտնութիւնն Յիսուսի Քրիստոսի։
7 որպէսզի ձեր հաւատի փորձը, որ առաւել արժէքաւոր է, քան կորստեան ենթակայ ոսկին, որ կրակով է փորձուած, դառնայ գովքի, փառքի ու պատուի առարկայ յայտնութեան ժամանակ Յիսուս Քրիստոսի,
7 Որպէս զի ձեր հաւատքին փորձառութիւնը որ կորստական ոսկիէն աւելի պատուական է, թէեւ ոսկին կրակով կը փորձուի, գտնուի գովութիւնով ու պատիւով եւ փառքով Յիսուս Քրիստոսին յայտնուելու ատենը.
zohrab-1805▾ eastern-1994▾ western am▾
1:77: дабы испытанная вера ваша оказалась драгоценнее гибнущего, хотя и огнем испытываемого золота, к похвале и чести и славе в явление Иисуса Христа,
1:7  ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει ἰησοῦ χριστοῦ.
1:7. ἵνα (so) τὸ (the-one) δοκίμιον (assess-belonged) ὑμῶν (of-ye) τῆς (of-the-one) πίστεως (of-a-trust) πολυτιμότερον (more-much-valued) χρυσίου (of-a-goldlet) τοῦ (of-the-one) ἀπολλυμένου ( of-destructing-off ,"διὰ (through) πυρὸς (of-a-fire) δὲ (moreover) δοκιμαζομένου ( of-assessing-to ) εὑρεθῇ (it-might-have-been-found) εἰς (into) ἔπαινον (to-a-laudation-upon) καὶ (and) δόξαν (to-a-recognition) καὶ (and) τιμὴν (to-a-valuation) ἐν (in) ἀποκαλύψει (unto-a-shrouding-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:7. ut probatum vestrae fidei multo pretiosius sit auro quod perit per ignem probato inveniatur in laudem et gloriam et honorem in revelatione Iesu ChristiThat the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ.
7. that the proof of your faith, more precious than gold that perisheth though it is proved by fire, might be found unto praise and glory and honour at the revelation of Jesus Christ:
1:7. so that the testing of your faith, which is much more precious than gold tested by fire, may be found in praise and glory and honor at the revelation of Jesus Christ.
1:7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

7: дабы испытанная вера ваша оказалась драгоценнее гибнущего, хотя и огнем испытываемого золота, к похвале и чести и славе в явление Иисуса Христа,
1:7  ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει ἰησοῦ χριστοῦ.
1:7. ut probatum vestrae fidei multo pretiosius sit auro quod perit per ignem probato inveniatur in laudem et gloriam et honorem in revelatione Iesu Christi
That the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ.
1:7. so that the testing of your faith, which is much more precious than gold tested by fire, may be found in praise and glory and honor at the revelation of Jesus Christ.
1:7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: That the trial of your faith, being much more precious than of gold - As by the action of fire gold is separated from all alloy and heterogeneous mixtures, and is proved to be gold by its enduring the action of the fire without losing any thing of its nature, weight, color, or any other property, so genuine faith is proved by adversities, especially such as the primitive Christians were obliged to pass through. For the word was then, "Renounce Jesus and live," "Cleave to him and die;" for every Christian was in continual danger of losing his life. He then who preferred Christianity to his life gave full proof, not only of his own sincerity, but also of the excellency of the principle by which he was influenced; as his religion put him in possession of greater blessings, and more solid comforts, than any thing the earth could afford.
Though it be tried with fire - That is: Though gold will bear the action of the fire for any given time, even millions of years, were they possible, without losing the smallest particle of weight or value, yet even gold, in process of time, will wear away by continual use; and the earth, and all its works, will be burnt up by that supernatural fire whose action nothing can resist. But on that day the faith of Christ's followers will be found brighter, and more glorious. The earth, and universal nature, shall be dissolved; but he who doeth the will of God shall abide for ever, and his faith shall then be found to the praise of God's grace, the honor of Christ, and the glory or glorification of his own soul throughout eternity. God himself will praise such faith, angels and men will hold it in honor, and Christ will crown it with glory. For some remarks on the nature and properties of gold see at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
1:7: That the trial of your faith - The putting of your religion to the test, and showing what is its real nature. Compare Jam 1:3, Jam 1:12.
Being much more precious than of gold - This does not mean that their faith was much more precious than gold, but that the testing of it, (δοκίμιον dokimion,) the process of showing whether it was or was not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done.
That perisheth - Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connection does not demand this interpretation. The idea is, that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like religion. It may not perish in the fire, but it will in some way, for it will not endure foRev_er.
Though it be tried with fire - This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure foRev_er. It is more desirable to test religion than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture.
Might be found unto praise - That is, might be found to be genuine, and such as to meet the praise or commendation of the final judge.
And honor - That honor might be done to it before assembled worlds.
And glory - That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true religion.
At the appearing of Jesus Christ - To judge the world. Compare Mat 25:31; Act 1:11; Th1 4:16; Th2 2:8; Ti1 6:14; Ti2 4:1, Ti2 4:8; Tit 2:13. From these two verses Pe1 1:6-7 we may learn:
I. That it is desirable that the faith of Christians should be tried:
(a) It is desirable to know whether that which appears to be religion is genuine, as it is desirable to know whether that which appears to be gold is genuine. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as religion is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold, which is of no value, as there is much which appears to be religion, which is of no value. The one is worth no more than the other, unless it is genuine.
(b) It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to religion. Religion claims to be of more value to man than anything else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of religion.
(c) It is desirable that true religion should be separated from all alloy. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in religion. It is often combined with much that is unholy and impure; much that dims its lustre and mars its beauty; much that pRev_ents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with religion. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our religion will be a favor to us.
II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures:
(1) He tries his people by prosperity - often as decisive a test of piety as can be applied to it. There is much pretended piety, which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; by the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul.
(2) he tries his people in adversity. He lays his hand on them heavily, to show:
(a) whether they will bear up under their trials, and persevere in his service;
(b) to show whether their religion will keep them from murmuring or complaining;
(c) to show whether it is adapted to comfort and sustain the soul.
(3) he tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little suited to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion will be subjected to a new test, if we are suddenly reduced to poverty. In sickness and poverty, we learn to be patient and resigned, and perhaps even happy. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition, there would be a new trial of our faith. That piety which shone so much on a bed of sickness, might be little suited to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions, or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged.
III. Religion will bear any trial which may be applied to it, just as gold will bear the action of fire.
IV. Religion is imperishable in its nature. Even the most pure gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that will consume everything else.
V. Christians should be willing to pass through trials:
(a) They will purify their religion, just as the fire will remove dross from gold.
(b) They will make it shine more brightly, just as gold does when it comes out of the furnace.
(c) They will disclose more fully its value.
(d) They will furnish an evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life, will bear the test of the final trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: the trial: Pe1 4:12; Job 23:10; Psa 66:10-12; Pro 17:3; Isa 48:10; Jer 9:7; Zac 13:9; Mal 3:3; Rom 5:3, Rom 5:4; Jam 1:3, Jam 1:4, Jam 1:12; Rev 2:10, Rev 3:10
precious: Pe1 2:4, Pe1 2:7; Pro 3:13-15, Pro 8:19, Pro 16:16; Pe2 1:1, Pe2 1:4
that: Ecc 5:14; Jer 48:36; Luk 12:20, Luk 12:21, Luk 12:33; Act 8:20; Jam 5:2, Jam 5:3; Pe2 3:10-12; Rev 18:16, Rev 18:17
tried: Pe1 4:12; Job 23:10; Psa 66:10; Pro 17:3; Isa 48:10; Zac 13:9; Co1 3:13; Rev 3:18
might: Sa1 2:30; Mat 19:28, Mat 25:21, Mat 25:23; Joh 5:44, Joh 12:26; Rom 2:7, Rom 2:29; Co1 4:5; Th2 1:7-12; Jde 1:24
at: Pe1 1:5; Rev 1:7
Geneva 1599
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the (e) appearing of Jesus Christ:
(e) He speaks of the second coming of Christ.
John Gill
That the trial of your faith,.... This is the principal end which God has in afflictive providences, to try the faith of his people; so the faith of Abraham, Job, Habakkuk, and others, have been tried:
being much more precious than of gold that perisheth: the grace of faith is much more precious than gold; since that perisheth by using, but faith does not; and since it is so valuable as not to be obtained by it; and since those that have it, though poor in this world, are rich, and heirs of a kingdom: but the trying of it is abundantly more precious than gold; for not only as gold being tried in the fire is purged from its dross, and is proved to be genuine and shines the brighter, so faith, being tried in the fire of afflictions, is purged from unbelief; and the believer is purged from his dross and tin, and his iniquity is purged, and the fruit of all is to take away sin; and he is tried and proved to be a true believer, and his faith shines the more illustriously, as in the above instances; yea, the very trying of it has an influence on other graces, for great usefulness; for the trying of faith works patience, and that, experience, and that, hope:
though it be tried with fire: either though gold be tried with fire, and so is greatly refined, yet it is more precious than that; or though faith be tried with the fire of afflictions, yet it is precious, and more precious than gold: and it is tried for this purpose,
that it might be found unto praise and honour and glory at the appearing of Jesus Christ; who is now in the highest heavens, and out of sight, but will appear a second time without sin unto salvation, and every eye shall see him; and when the believer will be found in him, and his faith be found unto praise by him, he will have praise of him himself; it will be said unto him, "Well done, good and faithful servant"; his faith will be praised for its steadiness and constancy, notwithstanding all persecutions and tribulations; and his good works, the fruits of faith, will be taken notice of by him with commendation; he will be honoured, by being placed on the right hand of Christ, and by being set down with him in his throne, and having a crown of righteousness given to him; and he will be glorified both in soul and body; his body will be made like to Christ's glorious body, and his soul will have a glory revealed in it; and in his whole person he shall appear, when Christ does, with him in glory.
John Wesley
That the trial of your faith - That is, your faith which is tried. Which is much more precious than gold - For gold, though it bear the fire, yet will perish with the world. May be found - Though it doth not yet appear. Unto praise - From God himself. And honour - From men and angels. And glory - Assigned by the great Judge.
Robert Jamieson, A. R. Fausset and David Brown
Aim of the "temptations."
trial--testing, proving. That your faith so proved "may be found (aorist; once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise," &c., namely, the praise to be bestowed by the Judge.
than that of gold--rather, "than gold."
though--"which perisheth, YET is tried with fire." If gold, though perishing (1Pet 1:18), is yet tried with fire in order to remove dross and test its genuineness, how much more does your faith, which shall never perish, need to pass through a fiery trial to remove whatever is defective, and to test its genuineness and full value?
glory--"Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward.
appearing--Translate as in 1Pet 1:13, "revelation." At Christ's revelation shall take place also the revelation of the sons of God (Rom 8:19, "manifestation," Greek, "revelation"; 1Jn 3:2, Greek, "manifested . . . manifested," for "appear . . . appear").
1:81:8: Զոր ո՛չն տեսէք՝ եւ սիրեցէք. ընդ որ այժմ ո՛չ հայեցեալք, բայց հաւատացէք. եւ ուրա՛խ էք անճառ եւ փառաւորեալ խնդութեամբն[2989]. [2989] Ոմանք. Զոր ո՛չ տեսէք... ո՛չ հայեցեալ... փառաւորեալ խնդութեամբ։
8 որին չէք տեսել, բայց սիրում էք եւ որին այժմ էլ չէք տեսնում, բայց հաւատում էք նրան եւ ուրախ էք անպատմելի ու փառաւոր խնդութեամբ՝
8 Որ դուք չտեսած կը սիրէք եւ որը հիմա ալ չէք տեսներ, բայց կը հաւատաք անոր եւ ուրախ էք անպատմելի եւ փառաւոր խնդութեամբ,
զոր ոչն տեսէք եւ [3]սիրեցէք, ընդ որ այժմ ոչ հայեցեալք բայց [4]հաւատացէք, եւ ուրախ էք անճառ եւ փառաւորեալ խնդութեամբն:

1:8: Զոր ո՛չն տեսէք՝ եւ սիրեցէք. ընդ որ այժմ ո՛չ հայեցեալք, բայց հաւատացէք. եւ ուրա՛խ էք անճառ եւ փառաւորեալ խնդութեամբն[2989].
[2989] Ոմանք. Զոր ո՛չ տեսէք... ո՛չ հայեցեալ... փառաւորեալ խնդութեամբ։
8 որին չէք տեսել, բայց սիրում էք եւ որին այժմ էլ չէք տեսնում, բայց հաւատում էք նրան եւ ուրախ էք անպատմելի ու փառաւոր խնդութեամբ՝
8 Որ դուք չտեսած կը սիրէք եւ որը հիմա ալ չէք տեսներ, բայց կը հաւատաք անոր եւ ուրախ էք անպատմելի եւ փառաւոր խնդութեամբ,
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Которого, не видев, любите, и Которого доселе не видя, но веруя в Него, радуетесь радостью неизреченною и преславною,
1:8  ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ,
1:8. ὃν (To-which) οὐκ (not) ἰδόντες ( having-had-seen ) ἀγαπᾶτε, (ye-excess-off-unto,"εἰς (into) ὃν (to-which) ἄρτι (unto-adjusted) μὴ (lest) ὁρῶντες ( discerning-unto ," πιστεύοντες ( trusting-of ) δὲ (moreover) ἀγαλλιᾶτε (ye-excess-jump-unto) χαρᾷ (unto-a-joy) ἀνεκλαλήτῳ (unto-un-speakable-out) καὶ (and) δεδοξασμένῃ, (unto-having-had-come-to-be-reckoned-to,"
1:8. quem cum non videritis diligitis in quem nunc quoque non videntes credentes autem exultatis laetitia inenarrabili et glorificataWhom having not seen, you love: in whom also now though you see him not, you believe and, believing, shall rejoice with joy unspeakable and glorified;
8. whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory:
1:8. For though you have not seen him, you love him. In him also, though you do not see him, you now believe. And in believing, you shall exult with an inexpressible and glorious joy,
1:8. Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory:
Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory:

8: Которого, не видев, любите, и Которого доселе не видя, но веруя в Него, радуетесь радостью неизреченною и преславною,
1:8  ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ,
1:8. quem cum non videritis diligitis in quem nunc quoque non videntes credentes autem exultatis laetitia inenarrabili et glorificata
Whom having not seen, you love: in whom also now though you see him not, you believe and, believing, shall rejoice with joy unspeakable and glorified;
1:8. For though you have not seen him, you love him. In him also, though you do not see him, you now believe. And in believing, you shall exult with an inexpressible and glorious joy,
1:8. Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: Whom having not seen, ye love - Those to whom the apostle wrote had never seen Christ in the flesh; and yet, such is the realizing nature of faith, they loved him as strongly as any of his disciples could, to whom he was personally known. For faith in the Lord Jesus brings him into the heart; and by his indwelling all his virtues are proved, and an excellence discovered beyond even that which his disciples beheld, when conversant with him upon earth. In short, there is an equality between believers in the present time, and those who lived in the time of the incarnation; for Christ, to a believing soul, is the same to-day that he was yesterday and will be for ever.
Ye rejoice with joy unspeakable - Ye have unutterable happiness through believing; and ye have the fullest, clearest, strongest evidence of eternal glory. Though they did not see him on earth, and men could not see him in glory, yet by that faith which is the evidence of things not seen, and the subsistence of things hoped for, they had the very highest persuasion of their acceptance with God, their relation to him as their Father, and their sonship with Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
1:8: Whom having not seen, ye love - This Epistle was addressed to those who were "strangers scattered abroad," (See the notes at Pe1 1:1) and it is evident that they had not personally seen the Lord Jesus. Yet they had heard of his character, his preaching, his sacrifice for sin, and his resurrection and ascension, and they had learned to love him:
(1) It is possible to love one whom we have not seen. Thus, we may love God, whom no "eye hath seen," (compare Jo1 4:20) and thus we may love a benefactor, from whom we have received important benefits, whom we have never beheld.
(2) we may love the character of one whom we have never seen, and from whom we may never have received any particular favors. We may love his uprightness, his patriotism, his benignity, as represented to us. We might love him the more if we should become personally acquainted with him, and if we should receive important favors from him; but it is possible to feel a sense of strong admiration for such a character in itself.
(3) that may be a very pure love which we have for one whom we have never seen. It may be based on simple excellence of character; and in such a case there is the least chance for any intermingling of selfishness, or any improper emotion of any kind.
(4) we may love a friend as really and as strongly when he is absent, as when he is with us. The wide ocean that rolls between us and a child, does not diminish the ardour of our affection for him; and the Christian friend that has gone to heaven, we may love no less than when he sat with us at the fireside.
(5) Millions, even hundreds of millions, have been led to love the Saviour, who have never seen him. They have seen - not with the physical eye, but with the eye of faith - the inimitable beauty of his character, and have been brought to love him with an ardor of affection which they never had for any other one.
(6) there is every reason why we should love him:
(a) His character is infinitely lovely.
(b) He has done more for us than any other one who ever lived among men.
He died for us, to redeem our souls. He rose, and brought life and immortality to light. He ever lives to intercede for us in heaven. He is employed in preparing mansions of rest for us in the skies, and he will come and take us to himself, that we may be with him foRev_er. Such a Saviour ought to be loved, is loved, and will be loved. The strongest attachments which have ever existed on earth have been for this unseen Saviour. There has been a love for him stronger than that for a father, or mother, or wife, or sister, or home, or country. It has been so strong, that thousands have been willing, on account of it, to bear the torture of the rack or the stake. It has been so strong, that thousands of youth of the finest minds, and the most flattering prospects of distinction, have been willing to leave the comforts of a civilized land, and to go among the benighted pagans, to tell them the story of a Saviour's life and death. It has been so strong, that unnumbered multitudes have longed, more than they have for all other things, that they might see him, and be with him, and abide with him foRev_er and ever. Compare the notes at Phi 1:23.
In whom, though now ye see him not, yet believing - He is now in heaven, and to mortal eyes now invisible, like his Father. Faith in him is the source and fountain of our joy. It makes invisible things real, and enables us to feel and act, in view of them, with the same degree of certainty as if we saw them. Indeed, the conviction to the mind of a true believer that there is a Saviour, is as certain and as strong as if he saw him; and the same may be said of his conviction of the existence of heaven, and of eternal realities. If it should be said that faith may deceive us, we may reply:
(1) May not our physical senses also deceive us? Does the eye never deceive? Are there no optical illusions? Does the ear never deceive? Are there no sounds which are mistaken? Do the taste and the smell never deceive? Are we never mistaken in the report which they bring to us? And does the sense of feeling never deceive? Are we never mistaken in the size, the hardness, the figure of objects which we handle? But,
(2) for all the practical purposes of life, the senses are correct guides, and do not in general lead us astray. So,
(3) there are objects of faith about which we are never deceived, and where we do act and must act with the same confidence as if we had personally seen them. Are we deceived about the existence of London, or Paris, or Canton, though we may never have seen either? May not a merchant embark with perfect propriety in a commercial enterprise, on the supposition that there is such a place as London or Canton, though he has never seen them? Would he not be reputed mad, if he should refuse to do it on this ground? And so, may not a man, in believing that there is a heaven, and in forming his plans for it, though he has not yet seen it, act as rationally and as wisely as he who forms his plans on the supposition that there is such a place as Canton?
Ye rejoice - Ye do rejoice; not merely ye ought to rejoice. It may be said of Christians that they do in fact rejoice; they are happy. The people of the world often suppose that religion makes its professors sad and melancholy. That there are those who have not great comfort in their religion, no one indeed can doubt; but this arises from several causes entirely independent of their religion. Some have melancholy temperaments, and are not happy in anything. Some have little evidence that they are Christians, and their sadness arises not from religion, but from the want of it. But that true religion does make its possessors happy, anyone may easily satisfy himself by asking any number of sincere Christians, of any denomination, whom he may meet. With one accord they will say to him that they have a happiness which they never found before; that however much they may have possessed of the wealth, the honors, and the pleasures of the world - and they who are now Christians have not all of them been strangers to these things - they never knew solid and substantial peace until they found it in religion And why should they not be believed? The world would believe them in other things; why will they not when they declare that religion does not make them gloomy, but happy?
With joy unspeakable - A very strong expression, and yet verified in thousands of cases among young converts, and among those in the maturer days of piety. There are thousands who can say that their happiness when they first had evidence that their sins were forgiven, that the burden of guilt was rolled away, and that they were the children of God, was unspeakable. They had no words to express it, it was so full and so new:
"Tongue can never express.
The sweet comfort and peace
Of a soul in its earliest love."
And so there have been thousands of mature Christians who can adopt the same language, and who could find no words to express the peace and joy which they have found in the love of Christ, and the hope of heaven. And why are not all Christians enabled to say constantly that they "rejoice with joy unspeakable?" Is it not a privilege which they might possess? Is there anything in the nature of religion which forbids it? Why should not one be filled with constant joy who has the hope of dwelling in a world of glory foRev_er? Compare Joh 14:27; Joh 16:22.
And full of glory -
(1) Of anticipated glory - of the prospect of enjoying the glory of heaven.
(2) of present glory - with a joy even now which is of the same nature as that in heaven; a happiness the same in kind, though not in degree, as that which will be ours in a brighter world.
The saints on earth partake of the same kind of joy which they will have in heaven; for the happiness of heaven will be but an expansion, a prolongation, and a purifying of that which they have here. Compare the notes at Eph 1:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: having: Joh 20:29; Co2 4:18, Co2 5:7; Heb 11:1, Heb 11:27; Jo1 4:20
ye love: Pe1 2:7; Sol 1:7, Sol 5:9, Sol 5:16; Mat 10:37, Mat 25:35-40; Joh 8:42, Joh 14:15, Joh 14:21, Joh 14:24; Joh 21:15-17; Co1 16:22; Co2 5:14, Co2 5:15; Gal 5:6; Eph 6:24; Jo1 4:19
believing: Pe1 1:6; Hab 3:17, Hab 3:18; Act 16:34; Rom 14:17, Rom 15:13; Phi 1:25, Phi 3:3, Phi 4:4
unspeakable: Joh 16:22; Co2 9:15, Co2 12:4
full: Pe1 5:4; Co2 1:22; Gal 5:22; Eph 1:13, Eph 1:14
John Gill
Whom having not seen, ye love,.... That is, Jesus Christ, whom they had never seen with their bodily eyes, being Jews, who dwelt not in Judea, when Christ was upon earth, but were scattered about in several parts of the Gentile world; and yet Christ being made known to them, through the preaching of the Gospel, they received and embraced him, and their affections were strongly set upon him: they loved him because of his excellencies and perfections, because of the loveliness of his person, and because he first loved them; they loved him because of the fulness of grace that was in him, because of what he had done for them, and was unto them, and because of the offices he sustained on their account, and the relations he stood in to them; they loved him above all creatures and things, and all of him, and that belong unto him, his people, truths, ordinances, ways, and worship; they loved him with all their hearts, and in the sincerity of their souls, though they had never seen his face in the flesh; whereas sight often begets and increases love: their love was not carnal, but spiritual; it was a fruit of the Spirit of God in their souls; was accompanied with faith in Christ, and proceeded upon the report the Gospel made of him:
in whom, though now ye see him not, yet believing; the Arabic version adds, "in him": that is, in Christ, who was then received up into heaven, and must be retained there until the time of the restitution of all things; and therefore not now to be beheld with corporeal sight: and yet these regenerate ones, and lovers of Christ, believed in him; see Jn 20:29 not with a notional, historical, and temporary faith, believing not merely what he said, or did, or does, or will do; but looking on him, and to him, for life and salvation; going out of themselves to him, embracing of him, leaning upon him as their Saviour and Redeemer; venturing their souls upon him, committing their all unto him, expecting all from him, both grace and glory: and so
rejoice with joy unspeakable and full of glory; with a joy in believing on him, which is better experienced than expressed; a joy that not only strangers intermeddle not with, know nothing of, which entirely passes their understanding, but is such as saints themselves cannot speak out, or give a full and distinct account of; they want words to express it, and convey proper ideas of it to others: and it is a joy that is glorious; there is a rejoicing that is evil and scandalous; but this is honourable, and of which none need be ashamed; it is solid and substantial, and the matter of it always abiding, when the joy of the hypocrite is but for a moment; it is a joy on account of the glory of God, which the believer lives in the hope and faith of; and it is a beginning, a presage and pledge of it; it is a glory begun here; it is the firstfruits, and a part also of it; and by it saints may know a little what heaven itself will be.
John Wesley
Having not seen - In the flesh.
Robert Jamieson, A. R. Fausset and David Brown
not having seen, ye love--though in other cases it is knowledge of the person that produces love to him. They are more "blessed that have not seen and yet have believed," than they who believed because they have seen. On Peter's own love to Jesus, compare Jn 21:15-17. Though the apostles had seen Him, they now ceased to know Him merely after the flesh.
in whom--connected with "believing": the result of which is "ye rejoice" (Greek, "exult").
now--in the present state, as contrasted with the future state when believers "shall see His face."
unspeakable-- (1Cor 2:9).
full of glory--Greek, "glorified." A joy now already encompassed with glory. The "glory" is partly in present possession, through the presence of Christ, "the Lord of glory," in the soul; partly in assured anticipation. "The Christian's joy is bound up with love to Jesus: its ground is faith; it is not therefore either self-seeking or self-sufficient" [STEIGER].
1:91:9: ընկալեալ զկատարումն հաւատոցն ձերոց զոգւո՛ցն փրկութիւն[2990]։ [2990] Ոմանք. Ընկալեալք... հաւատոց ձերոց զոգւոցն փրկութեան։
9 ձեռք բերելով ձեր հաւատի պսակումը՝ հոգիների փրկութիւնը:
9 Որպէս ձեր հաւատքին արդիւնք՝ հոգիներուն փրկութիւնը ընդունեցիք։
ընկալեալ զկատարումն հաւատոցն ձերոց` զոգւոցն փրկութիւն:

1:9: ընկալեալ զկատարումն հաւատոցն ձերոց զոգւո՛ցն փրկութիւն[2990]։
[2990] Ոմանք. Ընկալեալք... հաւատոց ձերոց զոգւոցն փրկութեան։
9 ձեռք բերելով ձեր հաւատի պսակումը՝ հոգիների փրկութիւնը:
9 Որպէս ձեր հաւատքին արդիւնք՝ հոգիներուն փրկութիւնը ընդունեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: достигая наконец верою вашею спасения душ.
1:9  κομιζόμενοι τὸ τέλος τῆς πίστεως [ὑμῶν] σωτηρίαν ψυχῶν.
1:9. κομιζόμενοι ( tending-to ) τὸ (to-the-one) τέλος (to-a-finish) τῆς (of-the-one) πίστεως (of-a-trust) σωτηρίαν (to-a-savioring-unto) ψυχῶν. (of-breathings)
1:9. reportantes finem fidei vestrae salutem animarumReceiving the end of your faith, even the salvation of your souls.
9. receiving the end of your faith, the salvation of souls.
1:9. returning with the goal of your faith, the salvation of souls.
1:9. Receiving the end of your faith, [even] the salvation of [your] souls.
Receiving the end of your faith, [even] the salvation of [your] souls:

9: достигая наконец верою вашею спасения душ.
1:9  κομιζόμενοι τὸ τέλος τῆς πίστεως [ὑμῶν] σωτηρίαν ψυχῶν.
1:9. reportantes finem fidei vestrae salutem animarum
Receiving the end of your faith, even the salvation of your souls.
1:9. returning with the goal of your faith, the salvation of souls.
1:9. Receiving the end of your faith, [even] the salvation of [your] souls.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: Receiving the end of your faith - Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word τελος, end, is often used so as to imply the issue or reward of any labor or action.
Salvation of your souls - The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.
Albert Barnes: Notes on the Bible - 1834
1:9: Receiving the end of your faith, even the salvation of your souls - The result or object of your faith; that is, what your faith is designed and adapted to secure. Compare the notes at Rom 10:4. The word rendered receiving is used here as indicating that they would surely obtain that. They even now had such peace and joy in believing, that it furnished undoubted evidence that they would be saved; and such that it might be said that even now they were saved. The condition of one who is a true Christian here is so secure that it may even now be called salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Rom 6:22; Heb 11:13; Jam 1:21
John Gill
Receiving the end of your faith, even the salvation of your souls. Which is a just and sufficient ground of joy and rejoicing. "Salvation" intends spiritual and eternal salvation; that which God appointed his people to from all eternity, which is obtained by Christ, applied by the Spirit, and will be fully enjoyed in heaven: this is the salvation "of souls": which are of more worth than a world; and the redemption of which is precious, and requires a great price, and for which a great price is paid, as in 1Pet 1:18. It is rightly supplied in our version by "your", as in the Syriac, Arabic, and Ethiopic versions; though the Vulgate Latin version only reads, "the salvation of souls"; and which is to be understood, not to the exclusion of bodies, for God has designed the salvation of them; and Christ has procured the redemption of them; and these will be preserved unto the coming of Christ, being united to him; and will be raised by him, and with their souls enjoy everlasting happiness with him; though, in the present state of things, salvation rather takes place in the soul than in the body, which is exposed to various labours, afflictions, and diseases; but the chief design of the phrase is, to distinguish this salvation from a corporeal and temporal one: and so the Jews use the phrase , "the salvation of the soul" (z), in opposition to, and distinction from, a mere bodily one; and it intends a salvation from sin, Satan, the law, and its curses; from hell, the second death, and wrath to come, and every spiritual enemy: which is the end of faith; or, as the Syriac version renders it, "the reward of faith"; not that faith is the cause of salvation, or meritorious of it; for that itself is the gift of God, and is rather a part of salvation, and, at most, but the means of perceiving an interest in it, and of enjoying the comfort of it; and is what will issue in it, and in the full enjoyment of it; when faith will both have its end and scope, and be at an end, being exchanged for fruition; just as a reward is given at the end of a man's labours: hence it is called "the end", Prov 23:18 and even now salvation is the end of faith, in like sense as Christ is the end of the law: as the law has its full accomplishment, and all its ends answered in Christ, so faith has its end, and all it looks for, desires, and wants, in salvation by Christ: and which is now "receiving"; for the saints not only shall receive, and enjoy the full possession of it hereafter, but they have it now; it is not only appointed to them, and wrought out for them, but is brought near, set before them, and applied to them, and put into the hands of faith by the Spirit of God; they have it in faith and hope, by which they are already saved; and in Christ their head and representative, in whom they are set down in heavenly places; and besides, they have the beginning, firstfruits, earnest, and pledge of it in their own hearts, as well as a right unto, and a meetness for the perfect possession of it hereafter; all which is matter of joy unspeakable, and full of glory,
(z) Tzeror Hammor, fol. 168. 4.
John Wesley
Receiving - Now already. Salvation - From all sin into all holiness, which is the qualification for, the forerunner and pledge of, eternal salvation.
Robert Jamieson, A. R. Fausset and David Brown
Receiving--in sure anticipation; "the end of your faith," that is, its crowning consummation, finally completed "salvation" (Peter here confirms Paul's teaching as to justification by faith): also receiving now the title to it and the first-fruits of it. In 1Pet 1:10 the "salvation" is represented as already present, whereas "the prophets" had it not as yet present. It must, therefore, in this verse, refer to the present: Deliverance now from a state of wrath: believers even now "receive salvation," though its full "revelation" is future.
of . . . souls--The immortal soul was what was lost, so "salvation" primarily concerns the soul; the body shall share in redemption hereafter; the soul of the believer is saved already: an additional proof that "receiving . . . salvation" is here a thing present.
1:101:10: Վասն որոյ փրկութեան խնդրեցին եւ քննեցի՛ն մարգարէքն. որք վասն որոյ ՚ի ձեզ լինելոց էին շնորհքն՝ մարգարէանայի՛ն[2991]. [2991] Ոմանք. Որ վասն որոյ... էին շնորհք։
10 Այդ փրկութեան համար է, որ փնտռտուքներ կատարեցին եւ քննեցին մարգարէները, որոնք մարգարէանում էին այն շնորհի մասին, որ վիճակուած էր ձեզ:
10 Այդ փրկութեան համար փնտռեցին ու քննեցին մարգարէները, որ մարգարէացան ձեզի ըլլալու շնորհքը։
Վասն որոյ փրկութեան խնդրեցին եւ քննեցին մարգարէքն, որք վասն որոյ ի ձեզ լինելոց էին շնորհքն` մարգարէանային:

1:10: Վասն որոյ փրկութեան խնդրեցին եւ քննեցի՛ն մարգարէքն. որք վասն որոյ ՚ի ձեզ լինելոց էին շնորհքն՝ մարգարէանայի՛ն[2991].
[2991] Ոմանք. Որ վասն որոյ... էին շնորհք։
10 Այդ փրկութեան համար է, որ փնտռտուքներ կատարեցին եւ քննեցին մարգարէները, որոնք մարգարէանում էին այն շնորհի մասին, որ վիճակուած էր ձեզ:
10 Այդ փրկութեան համար փնտռեցին ու քննեցին մարգարէները, որ մարգարէացան ձեզի ըլլալու շնորհքը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: К сему-то спасению относились изыскания и исследования пророков, которые предсказывали о назначенной вам благодати,
1:10  περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες,
1:10. Περὶ (About) ἧς (of-which) σωτηρίας (of-a-savioring-unto) ἐξεζήτησαν (they-sought-out-unto) καὶ (and) ἐξηραύνησαν (they-out-searched-unto,"προφῆται (declarers-before,"οἱ (the-ones) περὶ (about) τῆς (of-the-one) εἰς (into) ὑμᾶς (to-ye) χάριτος (of-a-granting) προφητεύσαντες , ( having-declared-before-of ,"
1:10. de qua salute exquisierunt atque scrutati sunt prophetae qui de futura in vobis gratia prophetaveruntOf which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you.
10. Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that unto you:
1:10. About this salvation, the prophets inquired and diligently searched, those who prophesied about the future grace in you,
1:10. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace [that should come] unto you:
Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you:

10: К сему-то спасению относились изыскания и исследования пророков, которые предсказывали о назначенной вам благодати,
1:10  περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες,
1:10. de qua salute exquisierunt atque scrutati sunt prophetae qui de futura in vobis gratia prophetaverunt
Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you.
1:10. About this salvation, the prophets inquired and diligently searched, those who prophesied about the future grace in you,
1:10. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace [that should come] unto you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Величие и слава христианского спасения очевидны из того, что оно составляет великую тайну Божию, бывшую задолго до осуществления предметом тщательных изысканий и исследований пророков и благоговейного проникновения в нее самих Ангелов. Пророки исследовали (ср. Деян 3:24) не только то, когда (tina kairon), по истечении скольких веков и лет придет Мессия, но и то, каков (poion kairon) характер и дух, каковы обстоятельства и отношения того времени. Самодеятельность пророков при этом исследовании состояла в уяснении и подробном распределении данных откровения. Но единым источником последнего для пророков был Дух Христов (to pneϋma Сristou), от Бога Отца посылаемый в мир Богом Сыном: "в этих словах Апостол Петр открывает таинство Троицы" (блаж. Феофил.). Предметом же пророческих созерцаний и изысканий были страдания (paqhmata) Христа Спасителя, которыми Он в свое время совершил дело спасения людей, и последующая затем слава (doxaV - мн. ч.), участниками которой являются и все верующие во Христа. "Словом о предвидении пророков Апостол внушает читателям, чтобы они с верою принимали предвозвещенное им пророками, потому что и дети благоразумные не пренебрегают трудами отцов. Если они (пророки), не имевшие ничем воспользоваться, изыскивали и исследовали, и, нашедши, заключили то в книги и передали нам как бы некоторое наследство, то мы были бы несправедливы, если бы стали относиться к трудам их презрительно. Посему, когда и мы возвещаем вам это, вы не пренебрегайте, и благовестие наше не оставляйте тщетным. Такой урок из предвидения пророков" (блаж. Феофил.). Высшая же степень оценки дела спасения людей представляет заключительное замечание Апостола в ст. 12: о том, что в тайну спасения людей и всего мира во Христе со всем усердием и благоговением желают и стремятся проникнуть сами Ангелы (ср. Лк 2:14; Еф 3:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Privileges of Christians.A. D. 66.
10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note,

I. Who made this diligent search--the prophets, who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.

II. The object of their search, which was salvation, and the grace of God which should come unto you; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, the grace that should come to them from him who was not sent but to the lost sheep of the house of Israel. They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel.

III. The manner of their enquiry: they enquired and searched diligently. The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, ch. ix. 2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe, 1. The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it. 2. A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. The prophets were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ. 3. Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are. 4. The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.

IV. The particular matters which the ancient prophets chiefly searched into, which are expressed in v. 11. Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into,

1. His humiliation and death, and the glorious consequences of it: The sufferings of Christ, and the glories that should follow. This enquiry would lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus was delivered for our offences and raised again for our justification.

2. The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn, (1.) Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also. (2.) The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected. (3.) The works here ascribed to the Holy Ghost prove him to be God. He did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Christ, with a multitude of particular circumstances attending them; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge. (4.) From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and the disciple is not above his Lord. The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory.

V. The success with which their enquiries were crowned. Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: Not unto themselves, but to us; and we must report them, under the infallible direction of the Holy Ghost, to all the world. Which things the angels, &c.

You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ:-- 1. The prophets, who searched diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively pry into these matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed. (2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests. (3.) It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. None of us liveth to himself, Rom. xiv. 7. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself. (4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God. (5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. (6.) The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: Which things the angels desire to stoop down and look into, as the cherubim did continually towards the mercy-seat.
Adam Clarke: Commentary on the Bible - 1831
1:10: Of which salvation the prophets have inquired - The incarnation and suffering of Jesus Christ, and the redemption procured by him for mankind, were made known, in a general way, by the prophets; but they themselves did not know the time when these things were to take place, nor the people among and by whom he was to suffer, etc.; they therefore inquired accurately or earnestly, εξεζητησαν, and searched diligently, εξηρευνησαν, inquiring of others who were then under the same inspiration, and carefully searching the writings of those who had, before their time, spoken of these things. The prophets plainly saw that the grace which was to come under the Messiah's kingdom was vastly superior to any thing that had ever been exhibited under the law; and in consequence they made all possible inquiry, and searched as after grains of gold, hidden among sand or compacted with ore, (for such is the meaning of the original word), in order to ascertain the time, and the signs of that time, in which this wondrous display of God's love and mercy to man was to take place; but all that God thought fit to instruct them in was what is mentioned Pe1 1:12.
Albert Barnes: Notes on the Bible - 1834
1:10: Of which salvation - Of the certainty that this system of religion, securing the salvation of the soul, would be Rev_ealed. The object of this reference to the prophets seems to be to lead them to value the religion which they professed more highly, and to encourage them to bear their trials with patience. They were in a condition, in many respects, far superior to that of the prophets. They had the full light of the gospel. The prophets saw it only at a distance and but dimly, and were obliged to search anxiously that they might understand the nature of that system of which they were appointed to furnish the comparatively obscure prophetic intimations.
The prophets - This language would imply that this had been a common and pRev_alent wish of the prophets.
Have enquired - This word is intensive. It means that they sought out, or scrutinized with care the Revelations made to them, that they might understand exactly what was implied in that which they were appointed to record in respect to the salvation which was to be made known through the Messiah. See the following places where the same word is used which occurs here: Luk 11:50-51; Act 15:17; Rom 3:11; Heb 11:6; Heb 12:17.
And searched diligently - ἐξερευνάω exereunaō. Compare Dan 9:2-3. The word used here means to search out, to trace out, to explore. It is not elsewhere used in the New Testament, though one of the words from which this is compounded (ἐρευνάω ereunaō) occurs. See Joh 5:39, (Notes) Joh 7:52; Rom 8:27; Co1 2:10; Rev 2:23. The idea is, that they perceived that in their communications there were some great and glorious truths which they did not fully comprehend, and that they diligently employed their natural faculties to understand that which they were appointed to impart to succeeding generations. They thus became students and interpreters for themselves of their own predictions. They were not only prophets, but men. They had souls to be saved in the same way as others. They had hearts to be sanctified by the truth; and it was needful, in order to this, that truth should be applied to their own hearts in the same way as to others. The mere fact that they were the channels or organs for imparting truth to others would not save them, any more than the fact that a man now preaches truth to others will save himself, or than the fact that a sutler delivers bread to an army will nourish and support his own body.
Who prophesied of the grace that should come unto you - Of the favor that should be shown to you in the gospel. Though the predictions which they uttered appeared to the people of their own times, and perhaps to themselves, obscure, yet they were in fact prophecies of what was to come, and of the favors which, under another dispensation, would be bestowed upon the people of God. The apostle does not mean to say that they prophesied particularly of those persons to whom he was then writing, but that their prophecies were in fact for their benefit, for the things which they predicted had actually terminated on them. The benefit was as real as though the predictions had been solely on their account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: which: Gen 49:10; Dan 2:44; Hag 2:7; Zac 6:12; Mat 13:17; Luk 10:24, Luk 24:25-27; Luk 24:44; Act 3:22-24, Act 7:52, Act 10:43, Act 13:27-29, Act 28:23; Pe2 1:19-21
and: Pe1 1:11; Pro 2:4; Dan 9:3; Joh 5:39, Joh 7:52; Act 17:11
the grace: Heb 11:13, Heb 11:40
Geneva 1599
(3) Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you:
(3) He makes a difference between true faith, that is to say, that faith which only has an eye to the doctrine of the prophets and apostles, and false faith. Afterward he makes two degrees of one and the same faith, according to the manner of the various revelations, when as in deed it is but one only faith. Thirdly, he says that the preaching of the apostles is the fulfilling of the preaching of the prophets, although the latter end of it be as yet looked for by the very angels.
John Gill
Of which salvation the prophets have inquired,.... They greatly desired the coming of the Saviour, and to see him; they longed after the salvation to be accomplished by him, and expressed their wishes for him, and that; and inquired into the nature of it, and gave an account thereof, according to the measure of light and knowledge communicated to them; they pointed out Christ as a Redeemer of his people, and his salvation as spiritual and eternal:
and searched diligently; in the use of means; by prayer and supplication; by reading the prophecies that went before; by observing the types, shadows, and sacrifices of the law; and by waiting upon the Lord for the inspiration of his Spirit. This last clause is omitted in the Syriac version, but rightly retained in all others:
who prophesied of the grace; that should come unto you; Jews, and also the Gentiles. They prophesied both of Christ, who is the unspeakable gift of God's free grace, who is full of grace, and by whom it comes; and also of the several blessings of grace through Christ, as of redeeming grace from sin, Satan, death, and the grave; of justifying grace, through his righteousness, he being the Lord our righteousness, in whom all the seed of Israel shall be justified, and glory; for though his righteousness is revealed without the law, yet it is witnessed to by law and prophets; of pardoning grace, as with God, and as a blessing of the new covenant, and as received through faith in Christ, to which give all the prophets witness; of adopting grace, both to Jews and Gentiles, signifying, that where they were not called the people of God, they should be called the sons of God; of regenerating and sanctifying grace, in giving a new heart and Spirit, in sprinkling with clean water, in writing the laws of God in the inward parts, and pouring out the Spirit in a plenteous manner on all sorts of men; of persevering grace, intimating that they that fear the Lord shall not depart from him, and that his loving kindness shall never depart from them; and of eternal life and glory, as God's free gift, which is that everlasting salvation, they say, Israel shall be saved in the Lord with.
John Wesley
Of which salvation - So far beyond all that was experienced under the Jewish dispensation. The very prophets who prophesied long ago of the grace of God toward you - Of his abundant, overflowing grace to be bestowed on believers under the Christian dispensation. Inquired - Were earnestly inquisitive. And searched diligently - Like miners searching after precious ore, after the meaning of the prophecies which they delivered.
Robert Jamieson, A. R. Fausset and David Brown
The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit.
prophets--Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general.
inquired--perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [CALVIN]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search.
the grace that should come unto you--namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation . . . to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.
1:111:11: քննէի՛ն յորո՛ւմ եւ յորպիսի՛ ժամանակի գուշակէր ՚ի նոսա Հոգին Քրիստոսի. որ նախ՝ չարչարանա՛ցն Քրիստոսի վկայէր, եւ յետ այնորիկ՝ զփառա՛ցն[2992]։ [2992] Ոսկան. Եւ յորպիսի ժամանակս։ Ոմանք. Նախ զչարչարանացն Քրիստոսի վկայէ։
11 Քննում էին, թէ ո՛ր եւ ինչպիսի՛ ժամանակի մասին էր ծանուցում իրենց մէջ եղող Քրիստոսի Հոգին, որ նախ վկայում էր Քրիստոսի չարչարանքների մասին եւ դրանից յետոյ՝ նրա փառքի մասին:
11 Ու կը քննէին թէ ե՞րբ կամ ի՞նչպիսի ատեն կ’իմացնէր իրենց մէջ եղած Քրիստոսին Հոգին, որ առաջ կը վկայէր Քրիստոսին չարչարուիլը ու անկէ յետոյ փառաւորուիլը։
քննէին յորում եւ յորպիսի ժամանակի գուշակէր ի նոսա Հոգին Քրիստոսի, որ նախ չարչարանացն Քրիստոսի վկայէր, եւ յետ այնորիկ զփառացն:

1:11: քննէի՛ն յորո՛ւմ եւ յորպիսի՛ ժամանակի գուշակէր ՚ի նոսա Հոգին Քրիստոսի. որ նախ՝ չարչարանա՛ցն Քրիստոսի վկայէր, եւ յետ այնորիկ՝ զփառա՛ցն[2992]։
[2992] Ոսկան. Եւ յորպիսի ժամանակս։ Ոմանք. Նախ զչարչարանացն Քրիստոսի վկայէ։
11 Քննում էին, թէ ո՛ր եւ ինչպիսի՛ ժամանակի մասին էր ծանուցում իրենց մէջ եղող Քրիստոսի Հոգին, որ նախ վկայում էր Քրիստոսի չարչարանքների մասին եւ դրանից յետոյ՝ նրա փառքի մասին:
11 Ու կը քննէին թէ ե՞րբ կամ ի՞նչպիսի ատեն կ’իմացնէր իրենց մէջ եղած Քրիստոսին Հոգին, որ առաջ կը վկայէր Քրիստոսին չարչարուիլը ու անկէ յետոյ փառաւորուիլը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: исследывая, на которое и на какое время указывал сущий в них Дух Христов, когда Он предвозвещал Христовы страдания и последующую за ними славу.
1:11  ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα χριστοῦ προμαρτυρόμενον τὰ εἰς χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας·
1:11. ἐραυνῶντες ( searching-unto ) εἰς (into) τίνα (to-what-one) ἢ (or) ποῖον (to-whither-belonged) καιρὸν (to-a-time) ἐδήλου (it-was-en-distincting,"τὸ (the-one) ἐν (in) αὐτοῖς (unto-them) πνεῦμα (a-currenting-to) Χριστοῦ (of-Anointed," προμαρτυρόμενον ( witnessing-before ) τὰ (to-the-ones) εἰς (into) Χριστὸν (to-Anointed) παθήματα (to-experiencings-to) καὶ (and) τὰς (to-the-ones) μετὰ (with) ταῦτα (to-the-one-these) δόξας: (to-recognitions)
1:11. scrutantes in quod vel quale tempus significaret in eis Spiritus Christi praenuntians eas quae in Christo sunt passiones et posteriores gloriasSearching what or what manner of time the Spirit of Christ in them did signify, when it foretold those sufferings that are in Christ and the glories that should follow.
11. searching what or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them.
1:11. inquiring as to what type of condition was signified to them by the Spirit of Christ, when foretelling those sufferings that are in Christ, as well as the subsequent glories.
1:11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow:

11: исследывая, на которое и на какое время указывал сущий в них Дух Христов, когда Он предвозвещал Христовы страдания и последующую за ними славу.
1:11  ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα χριστοῦ προμαρτυρόμενον τὰ εἰς χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας·
1:11. scrutantes in quod vel quale tempus significaret in eis Spiritus Christi praenuntians eas quae in Christo sunt passiones et posteriores glorias
Searching what or what manner of time the Spirit of Christ in them did signify, when it foretold those sufferings that are in Christ and the glories that should follow.
1:11. inquiring as to what type of condition was signified to them by the Spirit of Christ, when foretelling those sufferings that are in Christ, as well as the subsequent glories.
1:11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: The glory that should follow - Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God's infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church.
Albert Barnes: Notes on the Bible - 1834
1:11: Searching what - That is, examining their own predictions with care, to ascertain what they meant. They studied them as we do the predictions which others have made; and though the prophets were the medium through which the truth was made known, yet their own predictions became a subject of careful investigation to themselves. The expression used here in the original, rendered "what," (εἰς τίνα eis tina,) literally, "unto what," may mean, so far as the Greek is concerned, either "what time," or "what people," or "what person;" that is, with reference to what person the prophecies were really uttered. The latter, it seems to me, is the correct interpretation, meaning that they inquired in regard to him, who he would be, what would be his character, and what would be the nature of the work which he would perform. There can be no doubt that they understood that their predictions related to the Messiah; but still it is not improper to suppose that it was with them an interesting inquiry what sort of a person he would be, and what would be the nature of the work which he would perform.
This interpretation of the phrase εἰς τίνα eis tina, (unto what or whom) it should be observed, however, is not that which is commonly given of the passage. Bloomfield, Rosenmuller, Doddridge, Whitby, Benson, and Grotius suppose it to refer to time, meaning that they inquired at what time, or when these things would occur. Macknight thinks it refers "to people," (λαον laon,) meaning that they diligently inquired what people would put him to death. But the most obvious interpretation is that which I have suggested above, meaning that they made particular inquiry to whom their prophecies related - what was his rank and character, and what was to be the nature of his work. What would be a more natural inquiry for them than this? What would be more important? And how interesting is the thought that when Isaiah, for example, had given utterance to the sublime predictions which we now have of the Messiah, in his prophecies, he sat himself down with the spirit of a little child, to learn by prayer and study, what was fully implied in the amazing words which the Spirit had taught him to record! How much of mystery might seem still to hang around the subject And how intent would such a mind be to know what was the full import of those words!
Or what manner of time - This phrase, in Greek, (ποῖον καιρὸν poion kairon,) would properly relate, not to the exact time when these things would occur, but to the character or condition of the age when they would take place; perhaps referring to the state of the world at that period, the preparation to receive the gospel, and the probable manner in which the great message would be received. Perhaps, however, the inquiry in their minds pertained to the time when the predictions would be fulfilled, as well as to the condition of the world when the event takes place. The meaning of the Greek phrase would not exclude this latter sense. There are not unfrequent indications of time in the prophets, (compare Dan 9:24 ff) and these indications were of so clear a character, that when the Saviour actually appeared there was a general expectation that the event would then occur. See the notes at Mat 2:9.
The Spirit of Christ which was in them - This does not prove that they knew that this was the Spirit of Christ, but is only a declaration of Peter that it was actually so. It is not probable that the prophets distinctly understood that the Spirit of inspiration, by which they were led to foretell future events, was especially the Spirit of Christ. They understood that they were inspired; but there is no intimation, with which I am acquainted, in their writings, that they regarded themselves as inspired by the Messiah. It was not improper, however, for Peter to say that the Spirit by which they were influenced was in fact the Spirit of Christ, so called because that Spirit which suggested these future events to them was given as the great Medium of all Rev_ealed truth to the world. Compare Heb 1:3; Joh 1:9; Joh 14:16, Joh 14:26; Joh 16:7; Isa 49:6. It is clear from this passage:
(1) that Christ must have had an existence before his incarnation; and,
(2) that he must have understood then what would occur to him when he should become incarnate; that is, it must have been arranged or determined beforehand,
Did signify - Meant to intimate or manifest to them, ἐδήλου edē lou or what was implied in the communications made to them.
When it testified beforehand the sufferings of Christ - As Isaiah, Isa 53:1-12; Daniel, Dan 9:25-27. They saw clearly that the Messiah was to suffer; and doubtless this was the common doctrine of the prophets, and the common expectation of the pious part of the Jewish nation. Yet it is not necessary to suppose that they had clear apprehensions of his sufferings, or were able to reconcile all that was said on that subject with what was said of his glory and his triumphs. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. We have no reason to suppose that there were any views of the sufferings of the Messiah communicated to the prophets except what we now have in the Old Testament; and to see the force of what Peter says, we ought to imagine what would be our views of him if all that we have known of Christ as history were obliterated, and we had only the knowledge which we could derive from the Old Testament. As has been already intimated, it is probable that they studied their own predictions, just as we would study them if we had not the advantage of applying to them the facts which have actually occurred.
And the glory that should follow - That is, they saw that there would be glory which would be the result of his sufferings, but they did not clearly see what it would be. They had some knowledge that he would be raised from the dead, (Psa 16:8-11; Compare Act 2:25-28) they knew that he would "see of the travail of his soul, and would be satisfied," Isa 53:11 they had some large views of the effects of the gospel on the nations of the earth, isa 11; Isa 25:7-8; 60; 66. But there were many things respecting his glorification which it cannot be supposed they clearly understood; and it is reasonable to presume that they made the comparatively few and obscure intimations in their own writings in relation to this, the subject of profound and prayerful inquiry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: the Spirit: Pe1 3:18, Pe1 3:19; Rom 8:9; Gal 4:6; Pe2 1:21; Rev 19:10
the sufferings: Psa. 22:1-21, 69:1-21, 88:1-18; Isa 52:13, Isa 52:14, Isa 53:1-10; Dan 9:24-26; Zac 13:7; Luk 24:25-27, Luk 24:44
the glory: Gen 3:15, Gen 49:10; Psa 22:22-31, Psa 69:30-36, Psa 110:1-6; Isa 9:6, Isa 9:7, Isa 49:6; Isa 53:11, Isa 53:12; Dan 2:34, Dan 2:35, Dan 2:44, Dan 7:13, Dan 7:14; Zac 8:18-21, Zac 14:9; Joh 12:41; Act 26:22, Act 26:23
John Gill
Searching what, or what manner of time,.... The prophets made a very diligent inquiry into the exact time when Christ should come to work out the salvation of his people; to whom it was made known that his coming should be before the sceptre, or tribe of Judah, and all civil government in it, ceased; and before the second temple was destroyed, into which the Messiah, the messenger of the covenant, was to come, as the Lord and proprietor of it; and that it should be seventy weeks, or 490 years, from a date given in Dan 9:24 as it was revealed to the Prophet Daniel; who particularly inquired, and diligently searched into this matter, and was eminently a man of desires this way, as he is styled, Dan 9:23 and they not only searched into the exact time, but into the manner and quality of the time when the Saviour should come; and foretold that it would be, with respect to the nations of the world, a time of profound peace; with respect to the Jews, that it would be a time of great blindness, ignorance, unbelief, and hardness of heart; that such would be that generation, or age, for wickedness and barbarity, as could not be declared and expressed; and that few would believe the report of the Gospel; and that the Messiah would be rejected of men, and be wounded, bruised, and put to death; and with respect to the Gentiles, that the Gospel would be preached to them, and that they should seek to Christ, be gathered to him, and hope and trust in him; and that the followers of the Messiah should be persecuted, and greatly distressed, and yet comforted and sustained; and this should be the face of the times, and the state of things, when the salvation should be revealed: and all this, and much more,
the Spirit of Christ in them did signify; or "make manifest": from whence it appears, that Christ then existed, as he did before there were any prophets, and even from everlasting, being the eternal God; and that the Spirit is from him, as well as from the Father; and as here, so he is often by the Jews (a) called , "the Spirit of the Messiah", or "Christ"; and that the Spirit is truly God, since he could declare beforehand the exact time of Christ's coming, and the finality of the age in which he came, as well as bear a previous testimony to his sufferings and glory; as also, that he was in the prophets, and they were inspired by him, and spake as he moved and directed them:
when, it testified before hand the sufferings of Christ, and the glory that should follow. The "sufferings of Christ" are what the Jews call (b) , "the sorrows of the Messiah". These are particularly testified of in Ps 22:1. The glory, or "glories", as it may be rendered, design his resurrection from the dead, his ascension to heaven, his session at the right hand of God, and having all power, authority, and judgment committed to him; and which are eminently and distinctly prophesied of in Ps 16:10.
(a) Zohar in Gen. fol. 19. 3. & passim. (b) T. Bab. Sabbat, fol. 118. 1. & passim.
John Wesley
Searching what time - What particular period. And what manner of time - By what marks to be distinguished. The glories that were to follow - His sufferings; namely, the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; the glory of the last judgment, and of his eternal kingdom; and also the glories of his grace in the hearts and lives of Christians.
Robert Jamieson, A. R. Fausset and David Brown
what--Greek, "In reference to what, or what manner of time." What expresses the time absolutely: what was to be the era of Messiah's coming; what manner of time; what events and features should characterize the time of His coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact time, searched into its characteristic features and events. The Greek for "time" is the season, the epoch, the fit time in God's purposes.
Spirit of Christ . . . in them-- (Acts 16:7, in oldest manuscripts, "the Spirit of Jesus"; Rev_ 19:10). So JUSTIN MARTYR says, "Jesus was He who appeared and communed with Moses, Abraham, and the other patriarchs." CLEMENT OF ALEXANDRIA calls Him "the Prophet of prophets, and Lord of all the prophetical spirit."
did signify--"did give intimation."
of--Greek, "the sufferers (appointed) unto Christ," or foretold in regard to Christ. "Christ," the anointed Mediator, whose sufferings are the price of our "salvation" (1Pet 1:9-10), and who is the channel of "the grace that should come unto you."
the glory--Greek, "glories," namely, of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufferings.
that should follow--Greek, "after these (sufferings)," 1Pet 3:18-22; 1Pet 5:1. Since "the Spirit of Christ" is the Spirit of God, Christ is God. It is only because the Son of God was to become our Christ that He manifested Himself and the Father through Him in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spake in the prophets.
1:121:12: Որոց եւ յայտնեցա՛ւ իսկ. զի ո՛չ թէ անձանց, այլ մե՛զ մատակարարք լինէին, նոցին՝ որք ա՛յժմ պատմեցան, այնոքիւք որք աւետարանեցի՛նն ձեզ Հոգւովն Սրբով որ առաքէրն յերկնի՛ց, զոր ցանկային տեսանել գոնեայ ընդ աղօ՛տ հրեշտակք[2993]։[2993] Օրինակ մի. Որ եւ յայտնեցաւ... ոչ եթէ։ Ոմանք. Որ աւետարանեցին ձեզ... զոր ցանկանայինն տեսանել գոնէ... հրեշտակքն։
12 Աստուած նրանց յայտնեց նաեւ, որ ոչ թէ իրենց համար, այլ մեզ համար էին տրուած այդ պատգամները, որոնք այժմ պատմուեցին ձեզ նրանց միջոցով եւ աւետարանուեցին Սուրբ Հոգով, որն ուղարկուեց երկնքից. մի բան, որ կը ցանկանային հրեշտակները գոնէ աղօտ կերպով տեսնել:
12 Անոնց յայտնուեցաւ, որոնք ո՛չ թէ իրենց՝ հապա մեզի մատակարարեցին այն բաները, որոնք հիմա ձեզի պատմուեցան անոնց ձեռքով՝ որ աւետարանը քարոզեցին ձեզի Սուրբ Հոգիով, որ երկնքէն ղրկուեցաւ. որոնց հրեշտակները կը ցանկան տեսնել ակնկառոյց։
Որոց եւ յայտնեցաւ իսկ զի ոչ եթէ անձանց, այլ մեզ մատակարարք լինէին նոցին, որք այժմ պատմեցան այնոքիւք որ աւետարանեցինն ձեզ Հոգւովն Սրբով, որ առաքէրն յերկնից. զոր ցանկային տեսանել [5]գոնեայ ընդ աղօտ հրեշտակք:

1:12: Որոց եւ յայտնեցա՛ւ իսկ. զի ո՛չ թէ անձանց, այլ մե՛զ մատակարարք լինէին, նոցին՝ որք ա՛յժմ պատմեցան, այնոքիւք որք աւետարանեցի՛նն ձեզ Հոգւովն Սրբով որ առաքէրն յերկնի՛ց, զոր ցանկային տեսանել գոնեայ ընդ աղօ՛տ հրեշտակք[2993]։
[2993] Օրինակ մի. Որ եւ յայտնեցաւ... ոչ եթէ։ Ոմանք. Որ աւետարանեցին ձեզ... զոր ցանկանայինն տեսանել գոնէ... հրեշտակքն։
12 Աստուած նրանց յայտնեց նաեւ, որ ոչ թէ իրենց համար, այլ մեզ համար էին տրուած այդ պատգամները, որոնք այժմ պատմուեցին ձեզ նրանց միջոցով եւ աւետարանուեցին Սուրբ Հոգով, որն ուղարկուեց երկնքից. մի բան, որ կը ցանկանային հրեշտակները գոնէ աղօտ կերպով տեսնել:
12 Անոնց յայտնուեցաւ, որոնք ո՛չ թէ իրենց՝ հապա մեզի մատակարարեցին այն բաները, որոնք հիմա ձեզի պատմուեցան անոնց ձեռքով՝ որ աւետարանը քարոզեցին ձեզի Սուրբ Հոգիով, որ երկնքէն ղրկուեցաւ. որոնց հրեշտակները կը ցանկան տեսնել ակնկառոյց։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Им открыто было, что не им самим, а нам служило то, что ныне проповедано вам благовествовавшими Духом Святым, посланным с небес, во что желают проникнуть Ангелы.
1:12  οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς [ἐν] πνεύματι ἁγίῳ ἀποσταλέντι ἀπ᾽ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.
1:12. οἷς ( unto-which ) ἀπεκαλύφθη (it-was-shrouded-off) ὅτι (to-which-a-one) οὐχ (not) ἑαυτοῖς (unto-selves,"ὑμῖν (unto-ye) δὲ (moreover) διηκόνουν (they-were-raising-through-unto) αὐτά, (to-them," ἃ ( to-which ) νῦν (now) ἀνηγγέλη (it-had-been-messaged-up) ὑμῖν (unto-ye) διὰ (through) τῶν (of-the-ones) εὐαγγελισαμένων ( of-having-goodly-messaged-to ) ὑμᾶς (to-ye) πνεύματι (unto-a-currenting-to) ἁγίῳ (unto-hallow-belonged) ἀποσταλέντι (unto-having-had-been-set-off) ἀπ' (off) οὐρανοῦ, (of-a-sky) εἰς (into) ἃ ( to-which ) ἐπιθυμοῦσιν (they-passion-upon-unto,"ἄγγελοι (messengers,"παρακύψαι. (to-have-leaned-beside)
1:12. quibus revelatum est quia non sibi ipsis vobis autem ministrabant ea quae nunc nuntiata sunt vobis per eos qui evangelizaverunt vos Spiritu Sancto misso de caelo in quae desiderant angeli prospicereTo whom it was revealed that, not to themselves but to you, they ministered those things which are now declared to you by them that have preached the gospel to you: the Holy Ghost being sent down from heaven, on whom the angels desire to look.
12. To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Ghost sent forth from heaven; which things angels desire to look into.
1:12. To them, it was revealed that they were ministering, not for themselves, but for you those things which have now been announced to you through those who have preached the Gospel to you, through the Holy Spirit, who was sent down from heaven to the One upon whom the Angels desire to gaze.
1:12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into:

12: Им открыто было, что не им самим, а нам служило то, что ныне проповедано вам благовествовавшими Духом Святым, посланным с небес, во что желают проникнуть Ангелы.
1:12  οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς [ἐν] πνεύματι ἁγίῳ ἀποσταλέντι ἀπ᾽ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.
1:12. quibus revelatum est quia non sibi ipsis vobis autem ministrabant ea quae nunc nuntiata sunt vobis per eos qui evangelizaverunt vos Spiritu Sancto misso de caelo in quae desiderant angeli prospicere
To whom it was revealed that, not to themselves but to you, they ministered those things which are now declared to you by them that have preached the gospel to you: the Holy Ghost being sent down from heaven, on whom the angels desire to look.
1:12. To them, it was revealed that they were ministering, not for themselves, but for you those things which have now been announced to you through those who have preached the Gospel to you, through the Holy Spirit, who was sent down from heaven to the One upon whom the Angels desire to gaze.
1:12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: Unto whom it was revealed - We may presume that, in a great variety of cases, the prophets did not understand the meaning of their own predictions. They had a general view of God's designs; but of particular circumstances, connected with those great events, they seem to have known nothing, God reserving the explanation of all particulars to the time of the issue of such prophecies. When they wished to find out the times, the seasons, and the circumstances, God gave them to understand that it was not for themselves, but for us, that they did minister the things which are now reported unto us by the preaching of the Gospel. This was all the satisfaction they received in consequence of their earnest searching; and this was sufficient to repress all needless curiosity, and to induce them to rest satisfied that the Judge of all the earth would do right. If all succeeding interpreters of the prophecies had been contented with the same information relative to the predictions still unaccomplished, we should have had fewer books, and more wisdom.
Angels desire to took into - Παρακυψαι· To stoop down to; the posture of those who are earnestly intent on finding out a thing, especially a writing difficult to be read; they bring it to the light, place it so that the rays may fall on it as collectively as possible, and then stoop down in order to examine all the parts, that they may be able to make out the whole. There is evidently an allusion here to the attitude of the cherubim who stood at the ends of the ark of the covenant, in the inner tabernacle, with their eyes turned towards the mercy-seat or propitiatory in a bending posture, as if looking attentively, or, as we term it, poring upon it. Even the holy angels are struck with astonishment at the plan of human redemption, and justly wonder at the incarnation of that infinite object of their adoration. If then these things be objects of deep consideration to the angels of God, how much more so should they be to us; in them angels can have no such interest as human beings have.
We learn from the above that it was the Spirit of Christ in the Jewish prophets that prophesied of Christ; it was that Spirit which revealed him; and it is the same Spirit which takes of the things of Christ, and shows them unto us. Christ was never known by prophecy, but through his own Spirit; and he never was known, nor can be known, to the salvation of any soul, but by a revelation of the same Spirit. It is he alone that bears witness with our spirits that we are the children of God.
Albert Barnes: Notes on the Bible - 1834
1:12: Unto whom it was Rev_ealed - They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages.
That not unto themselves - We are not to suppose that they derived no benefit from their own predictions; for, as far as they understood the truth, it was as much adapted to sanctify and comfort them as it is us now: but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be experienced only in distant ages. Compare Heb 11:39-40.
Unto us they did minister the things, which are now reported unto you - Not unto us by name, but their ministrations had reference to the times of the Messiah; and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communications which they made. The word reported means announced, or made known.
By them that have preached the gospel unto you - The apostles, who have made known unto you, in their true sense, the things which the prophets predicted, the import of which they themselves were so desirous of understanding.
With the Holy Ghost sent down from heaven - Accompanied by the influences of the Holy Spirit bearing those truths to the heart, and confirming them to the soul. It was the same Spirit which inspired the prophets which conveyed those truths to the souls of the early Christians, and which discloses them to true believers in every age. Compare Joh 16:13-14; Act 2:4; Act 10:44-45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been, to impress on them a deep sense of the value of the gospel, and of the great privileges which they enjoyed. They were reaping the benefit of all the labors of the prophets. They were permitted to see truth clearly, which the prophets themselves saw only obscurely. They were, in many respects, more favored than even those holy men had been. It was for them that the prophets had spoken the word of the Lord: for them and their salvation that a long line of the most holy men that the world ever saw, had lived, and toiled, and suffered; and while they themselves had not been allowed to understand the fall import of their own predictions, the most humble believer was permitted to see what the most distinguished prophet never saw. See Mat 13:17.
Which things the angels desire to look into - The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that gospel which they had received, and to show them the greatness of their privileges in being made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the inhabitants of the skies. They were enjoying the full Revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to, εἰς ἅ eis ha - unto which) are those which the prophets were so desirous to understand - the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the gospel. In all the events pertaining to the redemption of a world they felt a deep interest.
The word which is rendered "to look," (παρακύψσαι parakupsai,) is rendered "stooping down," and "stooped down," in Luk 24:12; Joh 20:5, Joh 20:11; looketh, in Jam 1:25; and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means, to stoop down near by anything; to bend forward near, in order to look at anything more closely - Robinson, Lexicon. It would denote that state where one, who was before at so great a distance that he could not clearly see an object, should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercy-seat, represented as looking down with an intense gaze, as if to behold what was in the ark. But it is not necessary to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the cherubim. See the notes at Heb 9:5. All that is necessarily implied in the language is, that the angels had an intense desire to look into these things; that they contemplated them with interest and fixed attention, like one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions:
I. The angels, doubtless, desire to look into all the manifestations of the character of God, wheRev_er those manifestations are made:
(1) It is not unreasonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and cannot be supposed to comprehend at a glance all his doings.
(2) they doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown.
(3) it is not unreasonable to suppose that there are many things in relation to the divine character and plans, which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds.
(4) they doubtless feel a great interest in the welfare of other beings - of their fellow-creatures, wheRev_er they are. There is in the universe one great brotherhood, embracing all the creatures of God.
(5) they cannot but feel a deep interest in man - a fallen creature, tempted, suffering, dying, and exposed to eternal death. This they have shown in every period of the world's history. See the notes at Heb 1:14.
II. It is probable, that in each one of the worlds which God has made, there is some unique manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them:
(1) This is probable from the nature of the case, and from the variety which we see in the form, size, movements, and glory of the heavenly orbs. There is no reason to suppose, that on any one of those worlds all the glory of the divine character would be manifest, which he intends to, make known to the universe.
(2) this is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity there; and yet, as far as we can see, there must be far more striking exhibitions of the power, and wisdom, and glory of God, in many or most of those worlds that roll above us, than there are on our earth. On the body of the sun - on the planets Jupiter and Saturn, so vast in comparison with the earth - there must be far more impressive exhibitions of the glory of the Creator, than there is on our little planet. Saturn, for example, is 82, 000 miles in diameter, 1, 100 times as large as our earth; it moves at the rate of 22, 000 miles an hour; it is encircled by two magnificent rings, 5, 000 miles apart, the innermost of which is 21, 000 miles from the body of the planet, and 22, 000 miles in breadth, forming a vast illuminated arch over the planet above the brightness of our moon, and giving a most beautiful appearance to the heavens there. It is also, doubtless, true of all the worlds which God has made, that in each one of them there may be some unique manifestation of the glory of the Deity.
(3) the universe, therefore, seems suited to give eternal employment to mind in contemplating it; and, in the worlds which God has made, there is enough to employ the study of his creatures foRev_er. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire; much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen.
(4) our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It cannot be its magnitude; for, in that respect, it is among the smallest which God has made. It may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clearness of our sky; for, in these respects, there may be much more to admire in other worlds: it is the exhibition of the character of God in the work of redemption; the illustration of the way in which a sinner may be forgiven; the manifestation of the Deity as incarnate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; "and this is honor enough for one world." To see this, the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to read our hooks of science or poetry: they come to gather around the cross, to minister to the Saviour, to attend on his steps while living, and to watch over his body when dead; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem, Heb 1:4.
III. What, then, is there in our world which we may suppose would attract their attention? What is there which they would not see in other worlds? I answer, that the manifestation of the divine character in the plan of redemption, is that which would especially attract their attention here, and lead them from heaven down to earth:
(1) The mystery of the incarnation of the Son of God would be to them an object of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them; to mingle with them; to share their feelings; and to submit to toil, and want, and sacrifice, for their welfare.
(2) the fact that the guilty could be pardoned would attract their attention, for:
(a) it is elsewhere unknown, no inhabitant of heaven having the need of pardon, and no offer of pardon having been made to a rebel angel.
(b) There are great and difficult questions about the whole subject of forgiveness, which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honor of his own law, and the stability of his own throne? There is no more difficult subject in a human administration than that of pardon; and there is none which so much perplexes those who are entrusted with executive power.
(3) the way in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth; showing, through the great sacrifice made on the cross, that the attributes of justice and mercy may both be exercised: that, while God may pardon to any extent, he does it in no instance at the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony; this manifesting of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favor and friendship of God; and this opening before a dying creature the hope of immortality, was what could be seen by the angels nowhere else: and hence, it is no wonder that they hasten with such interest to our world, to learn the mysteries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere; and the whole work, the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the supports of religion in the time of sickness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment, all must open new fields of thought to an angelic mind, and attract the heavenly inhabitants to our world, to learn here what they cannot learn in their own abodes, however otherwise bright, where sin, and suffering, and death, and redemption are unknown. In view of these truths we may add:
(1) The work of redemption is worthy of the study of the profoundest minds. Higher talent than any earthly talent has been employed in studying it; for, to the most exalted intellects of heaven, it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study; no intellect here is so profound that it would not find in this study a range of inquiry worthy of itself.
(2) this is a study that is especially appropriate to man. The angels have no other interest in it than that which arises from a desire to know God, and from a benevolent regard for the welfare of others; we have a personal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy it they did not fully understand it; if we do not understand it, we are lost foRev_er. It has claims to their attention as a wonderful exhibition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the offer of mercy made through a Saviour's blood.
(3) how amazing, then, how wonderful, is the indifference of man to this great and glorious work! How wonderful, that neither as a matter of speculation, nor of personal concern, he can be induced "to look into these things!" How wonderful that all other subjects engross his attention, and excite inquiry; but that for this he feels no concern, and that here he finds nothing to interest him! It is not unreasonable to suppose, that amidst all the other topics of wonder in this plan as seen by angels, this is not the least - that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, he feels no concern; that he is unmoved when he is told that even God became incarnate, and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of God left the courts of glory to be poor, to be persecuted, to bleed, and to die, not less must be the astonishment than when, from those lofty heights, the angelic hosts look down upon a race unconcerned amidst wonders such as those of the incarnation and the atonement!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: it: Isa 53:1; Dan 2:19, Dan 2:22, Dan 2:28, Dan 2:29, Dan 2:47, Dan 10:1; Amo 3:7; Mat 11:25, Mat 11:27, Mat 16:17; Luk 2:26; Rom 1:17; Co1 2:10; Gal 1:12, Gal 1:16
that not: Dan 9:24, Dan 12:9, Dan 12:13; Heb 11:13, Heb 11:39, Heb 11:40
that have: Mar 16:15; Luk 9:6; Act 8:25, Act 16:10; Rom 1:15, Rom 10:15, Rom 15:19; Th1 2:9; Heb 4:2
with: Joh 15:26, Joh 16:7-15; Act 2:4, Act 2:33, Act 4:8, Act 4:31, Act 10:44; Co2 1:22, Co2 6:6; Th1 1:5, Th1 1:6; Heb 2:4
sent: Pro 1:23; Isa 11:2-6, Isa 32:15, Isa 44:3-5; Joe 2:28; Zac 12:10; Joh 15:26; Act 2:17, Act 2:18
which things: Exo 25:20; Dan 8:13, Dan 12:5, Dan 12:6; Luk 15:10; Eph 3:10; Rev 5:11
Geneva 1599
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost (f) sent down from heaven; which things the angels desire to look into.
(f) He alludes to the prophecy of Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it were in the first fruits of the Holy Spirit, which this same prophecy Peter declares; (Acts 2:6)
John Gill
Unto whom it was revealed,.... The salvation they searched and inquired into, and the grace of it; the time of its being wrought out, and what sort of times they would be when Christ should come, both to the church, and to the world, among Jews and Gentiles; as also what cruel sufferings the Messiah should undergo, and what great glory should be put upon him afterwards:
that not unto themselves, but unto us they did minister. The Vulgate Latin, Arabic, and Ethiopic versions, read "unto you"; and so do some copies. Not that they were ignorant of the things they searched into, and were revealed unto them, and they prophesied of; as the Jews sometimes say (c) of them,
"that they prophesied, and knew not what they prophesied of;
though it is not to be supposed that they had such clear and distinct ideas of things as saints have now under the Gospel dispensation; yet they knew much of the grace of the Gospel, and had the comfort of it, and a view of interest in the great salvation, and saw the day of Christ afar off with pleasure: nor that they did not minister, and were not useful to the saints of the age in which they lived; for their prophecies concerning Christ, and salvation by him, were particularly calculated for their spiritual refreshment and comfort, and the support of their faith and hope under afflictive circumstances; but then they were not to have their accomplishment in their times; for though they sometimes speak of them, because of the certainty of them, as if they were already done, yet they knew they were not to be brought about until the last days; and therefore what was written by them, was written for our learning and instruction chiefly and principally, on whom the ends of the world are come; and though they were both profitable to themselves, and others that lived with them, yet they are more so to the saints under the Gospel dispensations, who are able to compare prophesies and facts together: even
the things which are now reported unto you; as accomplished facts; such as relate to the person and offices of Christ, and salvation wrought out by him; to his incarnation, obedience, sufferings, death, resurrection, ascension into heaven, and session at the right hand of God; of all which there is a true and faithful report made in the Gospel:
by them that have preached the Gospel unto you; meaning himself, and the rest of the apostles, who had been called, and qualified, and sent out by Christ to preach glad tidings, and publish peace, which they had done in the several parts of the world, both to Jew and Gentile:
with the Holy Ghost sent down from heaven; by Christ from the Father, particularly at the day of Pentecost, when the apostles had an extraordinary and plentiful effusion of the Spirit, qualifying them to preach the Gospel to which they were called and sent: and thus, as the great salvation is commended, from the concern that the prophets of old had in it, so from the preaching of it by the apostles, who were influenced and guided by the same Spirit of Christ as they were, and in a far greater manner; and this salvation is still more commended from the great regard the blessed angels have unto it:
which things the angels desire to look into. The Vulgate Latin version reads, "into whom"; either into the Holy Spirit, and the things of the Spirit, which he testified in the prophets, and published by the apostles; or rather into Christ, his person, offices, and grace, the allusion being to the cherubim on the mercy seat, a type of Christ, which looked to one another, and to the mercy seat, Ex 25:20 and was true of them in the days of Christ's flesh, when they ascended and descended on the son of man, Jn 1:51 and when he rose from the dead, and went to heaven; for then was he seen and gazed on by angels, as he now is, Ti1 3:16 or "into which things": so the Syriac, Arabic, and Ethiopic versions read; namely, the sufferings of Christ, and the glories following; the great mystery of redemption and salvation by Christ; the several doctrines of the Gospel, in which the glory of the grace, wisdom, righteousness, truth, and power of God is displayed; things they are highly delighted with, take pleasure in the contemplation of, and desire to have a greater knowledge of, and acquaintance with: they sung glory to God in the highest at the incarnation of Christ; they rejoice at the conversion of a sinner; and disdain not to be ministering spirits to the heirs of salvation; and learn of the church the manifold wisdom of God; which may serve greatly to commend the excellency of Gospel truths, and engage us in the study of them,
(c) T. Bab. Bava Bathra, fol. 119. 2.
John Wesley
To whom - So searching. It was revealed, that not for themselves, but for us they ministered - They did not so much by those predictions serve themselves, or that generation, as they did us, who now enjoy what they saw afar off. With the Holy Ghost sent down from heaven - Confirmed by the inward, powerful testimony of the Holy Ghost, as well as the mighty effusion of his miraculous gifts. Which things angels desire to look into - A beautiful gradation; prophets, righteous men, kings, desired to see and hear what Christ did and taught. What the Holy Ghost taught concerning Christ the very angels long to know.
Robert Jamieson, A. R. Fausset and David Brown
Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, Rev_ 22:10. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Dan 9:25-26) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (1Pet 1:13, &c.).
us--The oldest manuscripts read "you," as in 1Pet 1:10. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled.
with the Holy Ghost sent down--on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (1Pet 1:11), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold.
which things--"the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (1Pet 1:11-12).
angels--still higher than "the prophets" (1Pet 1:10). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on Jas 1:25, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (Ti1 3:16). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [HOFMAN in ALFORD].
1:131:13: Որով պնդեալ զմէջս մտաց ձերոց՝ զուարթացեալք, բովանդակ սպասեցէ՛ք հասելոց ձեզ շնորհացն ՚ի յայտնութեանն Յիսուսի Քրիստոսի[2994], [2994] Ոմանք. Սպասիցէք հասելոյ ձեզ շնորհաց։
13 Ուստի, գօտեպնդելով ձեր միտքը, զգաստ, կատարեալ յոյսով սպասեցէ՛ք Յիսուս Քրիստոսի յայտնութեան ժամանակ ձեզ հասանելիք շնորհին:
13 Ձեր մտքերը գօտեպնդեցէ՛ք՝ արթուն կեցած՝ կատարելապէս յուսացէք այն շնորհքին որ ձեզի պիտի տրուի Յիսուս Քրիստոսին յայտնուելու ատենը։
Որով պնդեալ զմէջս մտաց ձերոց, զուարթացեալք, բովանդակ սպասեցէք հասելոց ձեզ շնորհացն ի յայտնութեանն Յիսուսի Քրիստոսի:

1:13: Որով պնդեալ զմէջս մտաց ձերոց՝ զուարթացեալք, բովանդակ սպասեցէ՛ք հասելոց ձեզ շնորհացն ՚ի յայտնութեանն Յիսուսի Քրիստոսի[2994],
[2994] Ոմանք. Սպասիցէք հասելոյ ձեզ շնորհաց։
13 Ուստի, գօտեպնդելով ձեր միտքը, զգաստ, կատարեալ յոյսով սպասեցէ՛ք Յիսուս Քրիստոսի յայտնութեան ժամանակ ձեզ հասանելիք շնորհին:
13 Ձեր մտքերը գօտեպնդեցէ՛ք՝ արթուն կեցած՝ կատարելապէս յուսացէք այն շնորհքին որ ձեզի պիտի տրուի Յիսուս Քրիստոսին յայտնուելու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Посему, (возлюбленные), препоясав чресла ума вашего, бодрствуя, совершенно уповайте на подаваемую вам благодать в явлении Иисуса Христа.
1:13  διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες, τελείως ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ἰησοῦ χριστοῦ.
1:13. Διὸ (Through-which) ἀναζωσάμενοι ( having-en-girded-up ) τὰς (to-the-ones) ὀσφύας (to-loins) τῆς (of-the-one) διανοίας (of-a-considering-through-unto) ὑμῶν, (of-ye," νήφοντες ( sobering ) τελείως, (unto-finish-belonged,"ἐλπίσατε (ye-should-have-expected-to) ἐπὶ (upon) τὴν (to-the-one) φερομένην (to-being-beared) ὑμῖν (unto-ye) χάριν (to-a-granting) ἐν (in) ἀποκαλύψει (unto-a-shrouding-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:13. propter quod succincti lumbos mentis vestrae sobrii perfecte sperate in eam quae offertur vobis gratiam in revelatione Iesu ChristiWherefore, having the loins of your mind girt up, being sober, trust perfectly in the grace which is offered you in the revelation of Jesus Christ.
13. Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ;
1:13. For this reason, gird the waist of your mind, be sober, and hope perfectly in the grace that is offered to you in the revelation of Jesus Christ.
1:13. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ:

13: Посему, (возлюбленные), препоясав чресла ума вашего, бодрствуя, совершенно уповайте на подаваемую вам благодать в явлении Иисуса Христа.
1:13  διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες, τελείως ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ἰησοῦ χριστοῦ.
1:13. propter quod succincti lumbos mentis vestrae sobrii perfecte sperate in eam quae offertur vobis gratiam in revelatione Iesu Christi
Wherefore, having the loins of your mind girt up, being sober, trust perfectly in the grace which is offered you in the revelation of Jesus Christ.
1:13. For this reason, gird the waist of your mind, be sober, and hope perfectly in the grace that is offered to you in the revelation of Jesus Christ.
1:13. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Созерцание небесной высоты христианского призвания должно, прежде всего, породить с сердцах верующих твердую и совершенную надежду на содействующую их спасению благодать Христову, а затем должно всецело переродить всю их жизнь по высочайшему Первообразу Бога Отца: духовная бодрость (ср. Лк 12:35; 21:34, 36; Еф 6:14), совершенное послушание Евангелию, полное оставление греховных привычек дохристианской жизни и, наоборот, стремление к подражанию святости Божией сообразно еще ветхозаветному повелению Божию (Лев 11:44; 19:2). "Некоторые безумцы говорят, что нужно применяться к обстоятельствам. Но как отдавать себя в волю обстоятельств легкомысленно, то Апостол заповедует, чтобы они, в ведении ли или в неведении придерживались этого доселе, но отныне сообразовались с Призвавшим их, Который воистину есть свят, и сами делались святыми" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sobriety and Holiness; Exhortation to Brotherly Love.A. D. 66.
13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath 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 of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch 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 lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, 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 unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better.

I. He exhorts them to sobriety and holiness.

1. Wherefore gird up the loins of your mind, &c., v. 13. As if he had said, "Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop (1 Tim. iii. 2), of aged men (Tit. ii. 2), the young women are to be taught it, and the young men are directed to be sober-minded, Tit. ii. 4, 6. (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.

2. As obedient children, &c., v. 14. These words may be taken as a rule of holy living, which is both positive--"You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative--"You must not fashion yourselves according to the former lusts, in your ignorance." Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance.

3. But as he who hath called you, &c., v. 15, 16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,--from his command, it is written,--and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.

4. If you call on the Father, &c., v. 17. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Ps. xxxix. 12; Heb. xi. 13. (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not.

5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds (v. 18) a second argument: Because or forasmuch as you were not redeemed with corruptible things, &c. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Ps. xxxix. 4. [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Acts xx. 28. [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so."

6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, v. 20, 21.

(1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Acts ii. 23. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom. i. 4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was.

(2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "You do by him believe in God--by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator."

(3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Acts ii. 23. God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts--these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.

II. He exhorts them to brotherly love.

1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, v. 22. Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, &c. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, John xvii. 17. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith (Acts xv. 9), hope (1 John iii. 3), the fear of God (Ps. xxxiv. 9), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.

2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, &c. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam. i. 18. The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb. iv. 12. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.
Adam Clarke: Commentary on the Bible - 1831
1:13: Gird up the loins of your mind - Take courage from this display of God's love now made known to you; and though you must expect trials, yet fortify your minds with the consideration that he who has given you his Son Jesus will withhold from you no manner of thing that is good. The allusion here is to the long robes of the Asiatics, which, when they were about to perform any active service, they tucked in their girdles: this they did also when they waited on their superiors at meals.
Hope to the end for the grace - Continue to expect all that God has promised, and particularly that utmost salvation, that glorification of body and soul, which ye shall obtain at the revelation of Christ, when he shall come to judge the world.
But if the apostle alludes here to the approaching revelation of Christ to inflict judgment on the Jews for their final rebellion and obstinacy, then the grace, χαριν, benefit, may intend their preservation from the evils that were coming upon that people, and their wonderful escape from Jerusalem at the time that the Roman armies came against it.
Albert Barnes: Notes on the Bible - 1834
1:13: Wherefore gird up the loins of your mind - The allusion here is to the manner in which the Orientals were accustomed to dress. They wear loose, flowing robes, so that, when they wish to run, or to fight, or to apply themselves to any business, they are obliged to bind their garments close around them. See the notes at Mat 5:38-41. The meaning here is, that they were to have their minds in constant preparation to discharge the duties, or to endure the trials of life - like those who were prepared for labor, for a race, or for a conflict.
Be sober - See the Ti1 3:2 note; Tit 1:8; Tit 2:2 notes.
And hope to the end - Margin, "perfectly." The translation in the text is the most correct. It means that they were not to become faint or weary in their trials. They were not to abandon the hopes of the gospel, but were to cherish those hopes to the end of life, whatever opposition they might meet with, and however much might be done by others to induce them to apostatize. Compare the notes at Heb 10:35-36.
For the grace that is to be brought unto you - For the favor that shall then be bestowed upon you; to wit, salvation. The word brought here means, that this great favor which they hoped for would be borne to them by the Saviour on his return from heaven.
At the Revelation of Jesus Christ - When the Lord Jesus shall be Rev_ealed from heaven in his glory; that is, when he comes to judge the world. See the notes at Th2 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: gird: Exo 12:11; Kg1 18:46; Kg2 4:29; Job 38:3, Job 40:7; Isa 11:5; Jer 1:17; Luk 12:35, Luk 17:8; Eph 6:14
be sober: Pe1 4:7, Pe1 5:8; Luk 21:34, Luk 21:35; Rom 13:13; Th1 5:6, Th1 5:7
hope: Pe1 1:3-5, Pe1 3:15; Rom 15:4-13; Co1 13:13; Th1 5:8; Heb 3:6, Heb 6:19; Jo1 3:3
to the end: Gr. perfectly
the grace: Pe1 1:4-9; Luk 17:30; Co1 1:7; Th2 1:7; Ti2 4:8; Tit 2:11-13; Heb 9:28; Heb 10:35
Geneva 1599
(4) Wherefore (g) gird up the loins of your mind, be sober, and (5) hope (h) to the end for the grace (6) that is to be brought unto you (7) at the revelation of Jesus Christ;
(4) He goes from faith to hope, which is indeed a companion that cannot be separated from faith. He uses an argument taken by comparison: We should not be wearied in looking for so excellent a thing, which the very angels wait for with great desire.
(g) This is a borrowed speech, taken from common use among them: for since they wore long garments, they could not travel unless they girded up themselves: and hence it is that Christ said, Let your loins be girded up. (5) He sets forth very briefly, what manner of hope ours ought to be, that is, continual, until we enjoy the thing we hope for: then, what we have to hope for, that is, grace (that is, free salvation) revealed to us in the gospel, and not that, that men do rather and fondly promise to themselves.
(h) Soundly and sincerely. (6) An argument to stir up our minds, seeing that God does not wait until we seek him, but causes so great a benefit to be brought even unto us. (7) He sets out the end of faith, lest any man should promise himself, either sooner or latter, that full salvation, that is, the latter coming of Christ. In addition warns that that which we are now, is not yet revealed.
John Gill
Wherefore gird up the loins of your mind,.... With the girdle of truth; see Eph 6:14 since angels desire to look into the mysteries of grace, do you apply your minds, and diligently attend unto them, in opposition to all loose and vagrant thoughts of the mind, about other things: give yourselves up wholly to them, meditate upon them, employ yourselves in them, and about them; seeing they are the study and inquiry of angels, and what the prophets have prophesied of, and searched into and ministered, and the apostles of Christ have preached; and besides, are things which relate to the person, office, sufferings, and glory of Christ, and the salvation of immortal souls. Though the phrase is sometimes used to denote preparation and readiness, and to be in a fit position to do anything, as the Israelites were at the eating of the first passover, to march at the least notice out of Egypt; and so to go a journey, to run a race, to serve another, to wait on him, and for him, and also be prepared for battle; and is a metaphor taken from the custom of the eastern nations, who used to wear long garments, which they gathered up close to them, and girt about them, when they were about any of the above things, that they might be no hinderance to them, and that they might perform them with more expedition and dispatch; and so may be expressive of the readiness of believers, as pilgrims and travellers, for their journey towards the heavenly country, and to run the race set before them, and also to do every good work, according to the station they are placed in, to serve their Lord and master Jesus Christ in whatsoever he calls them to, and to wait for his coming; see Lk 12:35 and also to fight his battles, to quit themselves like men, and be strong in defence of his Gospel, and against every enemy of his and theirs,
Be sober; which is not only opposed to intemperance in eating and drinking, which greatly disqualifies for the above readiness and attention, but also to a being inebriated with the cares of this life, which choke the word, and make it unfruitful, and lead men into temptation, and many foolish and hurtful lusts, and from the faith of Christ; and likewise to a being intoxicated with errors, and false doctrine, which lull men asleep, and render them incapable of serving Christ, and his church; and turn their heads from faith to fables, and are contrary to the words of truth and soberness; so that to be sober, is not only to be moderate in eating and drinking; but to be disengaged from the anxious cares of the world, and to be disentangled, recovered, or awaked from the error of the wicked:
and hope to the end; or "perfectly", as the Greek word may be rendered, and as it is in the Syriac version, which joins it with the other phrase, and renders it, "be ye perfectly awaked". The Arabic version renders it, "trusting with a perfect confidence"; so that it designs either the nature of that lively hope, to which they were begotten again, and are here exhorted to exercise, it being perfect, sincere, and without hypocrisy; not like the hope of the hypocrite, which shall perish, and stand him in no stead, but an undissembled one; for as there is faith unfeigned, and love without dissimulation, so hope without hypocrisy; and also the full assurance of it, for as there is a plerophory of faith and love, and of understanding, so of hope; see Heb 6:11 or it intends the duration of this grace, and the exercise of it: it is a grace that does, and will remain, and it ought to be continually exercised, and the rejoicing of it to be kept firm, to the end; to the end of life, and until the saints come to the enjoyment of what they are hoping for; even
for the grace that is to be brought unto you as the revelation of Jesus Christ; and which may be rendered for the grace that is brought unto you, in or by the revelation of Jesus Christ: and the sense may be, that there is grace that is now brought to light by the Gospel, and that is brought home to the souls of God's people through it; as electing grace, redeeming grace, justifying grace, pardoning grace, adopting grace; and, in short, salvation, as all of grace; which Gospel is the revelation of Jesus Christ: it is a revelation that is made by him; and it is a revelation that is made of him; it is a revelation of the glory of his person and offices; herein is his righteousness revealed from faith to faith; and here the riches of his grace are made manifest, and laid to open view; life and immortality are brought to light by Christ in it; and the way to eternal life, glory, and salvation, as being by Christ, is pointed out by it; and all this grace that is brought, and set before the saints in the Gospel, they ought to hope for, and comfortably believe their interest in; and continue thus hoping, believing, and trusting to the end of their days: or if our version, and which is that of others also, be retained, the meaning is, that eternal glory and happiness, which is called "grace", because it is the free gift of God through Christ, to his children and flock, and is the finishing of the grace that is bestowed on them, and wrought in them, and is future, "is to be brought"; is a glory that shall be revealed in them, and a salvation ready to be revealed to them; and which will be done when Christ shall be revealed from heaven, when he shall appear a second time, and in glory; and is, and ought to be, the object of their hope, for it is laid up, and reserved for them; and they have the earnest of it in them, as well as the promise of it to them. The Syriac and Ethiopic versions, instead of "grace", read "joy"; and is the same with eternal glory, the joy of the Lord prepared for them, and which they shall enter into.
John Wesley
Wherefore - Having such encouragement. Gird up the loins of your mind - As persons in the eastern countries were wont, in travelling or running, to gird up their long garments, so gather ye up all your thoughts and affections, and keep your mind always disencumbered and prepared to run the race which is set before you. Be watchful - As servants that wait for their Lord. And hope to the end - Maintain a full expectation of all the grace - The blessings flowing from the free favour of God. Which shall be brought to you at the final revelation of Jesus Christ - And which are now brought to you by the revelation of Christ in you.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--Seeing that the prophets ministered unto you in these high Gospel privileges which they did not themselves fully share in, though "searching" into them, and seeing that even angels "desire to look into" them, how earnest you ought to be and watchful in respect to them!
gird up . . . loins--referring to Christ's own words, Lk 12:35; an image taken from the way in which the Israelites ate the passover with the loose outer robe girded up about the waist with a girdle, as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of the Christians), so gird themselves up, both to shorten the garment so as not to impede motion, and to gird up the body itself so as to be braced for action. The believer is to have his mind (mental powers) collected and always ready for Christ's coming. "Gather in the strength of your spirit" [HENSLER]. Sobriety, that is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Christ's revelation, are the true ways of "girding up the loins of the mind."
to the end--rather, "perfectly," so that there may be nothing deficient in your hope, no casting away of your confidence. Still, there may be an allusion to the "end" mentioned in 1Pet 1:9. Hope so perfectly (Greek, "teleios") as to reach unto the end (telos) of your faith and hope, namely, "the grace that is being brought unto you in (so the Greek) the revelation of Christ." As grace shall then be perfected, so you ought to hope perfectly. "Hope" is repeated from 1Pet 1:3. The two appearances are but different stages of the ONE great revelation of Christ, comprising the New Testament from the beginning to the end.
1:141:14: իբրեւ զորդի՛ս հնազանդութեան. մի՛ կերպարանեալք առաջին ձերովք անգիտութեանն ցանկութեամբք։
14 Իբրեւ հնազանդ որդիներ, մի՛ կերպարանուէք նախկին, ձեր անգիտութեան ժամանակուայ ցանկութիւններով.
14 Հնազանդ զաւակներու պէս, ո՛չ թէ ձեր տգիտութեան ատենուան ցանկութիւններովը վարուելով,
իբրեւ զորդիս հնազանդութեան, մի՛ կերպարանեալք առաջին ձերովք անգիտութեանն ցանկութեամբք:

1:14: իբրեւ զորդի՛ս հնազանդութեան. մի՛ կերպարանեալք առաջին ձերովք անգիտութեանն ցանկութեամբք։
14 Իբրեւ հնազանդ որդիներ, մի՛ կերպարանուէք նախկին, ձեր անգիտութեան ժամանակուայ ցանկութիւններով.
14 Հնազանդ զաւակներու պէս, ո՛չ թէ ձեր տգիտութեան ատենուան ցանկութիւններովը վարուելով,
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Как послушные дети, не сообразуйтесь с прежними похотями, бывшими в неведении вашем,
1:14  ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις,
1:14. ὡς (As) τέκνα (producees) ὑπακοῆς, (of-a-hearing-under,"μὴ (lest) συνσχηματιζόμενοι ( holdening-together-to ) ταῖς (unto-the-ones) πρότερον (to-more-before) ἐν (in) τῇ (unto-the-one) ἀγνοίᾳ (unto-an-un-considering-unto) ὑμῶν (of-ye) ἐπιθυμίαις, (unto-passionings-upon-unto,"
1:14. quasi filii oboedientiae non configurati prioribus ignorantiae vestrae desideriisAs children of obedience, not fashioned according to the former desires of your ignorance,
14. as children of obedience, not fashioning yourselves according to your former lusts in your ignorance:
1:14. Be like sons of obedience, not conforming to the desires of your former ignorance,
1:14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

14: Как послушные дети, не сообразуйтесь с прежними похотями, бывшими в неведении вашем,
1:14  ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις,
1:14. quasi filii oboedientiae non configurati prioribus ignorantiae vestrae desideriis
As children of obedience, not fashioned according to the former desires of your ignorance,
1:14. Be like sons of obedience, not conforming to the desires of your former ignorance,
1:14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Not fashioning yourselves - As the offices of certain persons are known by the garb or livery they wear, so are transgressors: where we see the world's livery we see the world's servants; they fashion or habit themselves according to their lusts, and we may guess that they have a worldly mind by their conformity to worldly fashions.
Albert Barnes: Notes on the Bible - 1834
1:14: As obedient children - That is, conduct yourselves as becomes the children of God, by obeying his commands; by submitting to His will; and by manifesting unwavering confidence in him as your Father at all times.
Not fashioning yourselves - Not forming or modeling your life. Compare the notes at Rom 12:2. The idea is, that they were to have some model or example, in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Christian is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. Before conversion, he was:
(a) supremely selfish;
(b) he lived for personal gratification;
(c) he gave free indulgence to his appetites and passions, restrained only by a respect for the decencies of life, and by a reference to his own health, property, or reputation, without regard to the will of God;
(d) he conformed himself to the customs and opinions around him, rather than to the requirements of his Maker;
(e) he lived for worldly aggrandizements, his supreme object being wealth or fame; or,
(f) in many cases, those who are now Christians, gave indulgence to every passion which they wished to gratify, regardless of reputation, health, property, or salvation.
Now they are to be governed by a different rule, and their own former standard of morals and of opinions is no longer their guide, but the will of God.
According to the former lusts in your ignorance - When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: obedient: Eph 2:2, Eph 5:6 *Gr.
not: Pe1 4:2, Pe1 4:3; Rom 6:4, Rom 12:2; Eph 4:18-22; Col 3:5-7
in: Act 17:30; Th1 4:5; Tit 3:3-5
Geneva 1599
(8) As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
(8) He passes from faith and hope, to the fruits of them both, which are understood in the name of obedience. It consists in two things, in renouncing our lusts, and living godly: which lusts have their beginning in that blindness in which all men are born: but holiness proceeds that the father and the children may be of one disposition.
John Gill
As obedient children,.... Or "children of obedience". This may be connected either with what goes before, that seeing they were children of God, by adopting grace, and in regeneration brought to the obedience of faith, to whom the inheritance belonged, therefore they ought to continue hoping for it; or with what follows, that since they were manifestly the children of God by faith in. Christ Jesus, being begotten again to a lively hope, they ought to be followers of him, and imitate him in holiness and righteousness, and show themselves to be obedient ones to his Gospel and ordinances, as children ought to honour, and obey, and imitate their parents:
not fashioning yourselves to the former lusts in your ignorance. The phrase is much the same with that in Rom 12:2 "be not conformed to this world"; for to be conformed, or fashioned to the world, is to be fashioned to the lusts of it; and to be fashioned to the lusts of it is to indulge them, to make provision for them, to obey them, to live and walk in them; which should not be done by the children of God, and who profess themselves to be obedient ones to the Gospel, which teaches otherwise; and that because they are lusts, foolish, hurtful, and deceitful ones, ungodly ones; the lusts of the devil, as well as of the world, and of the flesh, and which war against the soul; and because they are "former" ones, which they served in a time of unregeneracy, and were now convinced and ashamed of, and therefore should no longer live to them; the time past of life being sufficient to have walked in them: and because they were lusts in ignorance, which they had indulged in a state of ignorance; not of Gentilism, though this might be the case of some, but of Judaism; when they knew not God, especially in Christ, and were ignorant of his righteousness, and of the exceeding sinfulness of sin, as committed against a law that was holy and spiritual; nor did they know Christ, and the way of salvation by him, but thought they ought to do many things contrary to his name; nor the work of the Spirit in regeneration, saying with Nicodemus, how can these things be? nor the true sense of the Scriptures, the sacred oracles, that were committed to them; much less the Gospel, which was hidden from them, and they were enemies to: but now it was otherwise with them; they were made light in the Lord, and had knowledge of all these things; and therefore, as their light increased, and the grace of God, bringing salvation, appeared unto them, and shone out on then, it became them to deny ungodliness and worldly lusts, and not to walk as they had done before, since they had not so learned Christ.
John Wesley
Your desires - Which ye had while ye were ignorant of God.
Robert Jamieson, A. R. Fausset and David Brown
From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As--marking their present actual character as "born again" (1Pet 1:3, 1Pet 1:22).
obedient children--Greek, "children of obedience": children to whom obedience is their characteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast Eph 5:6, "the children of disobedience." Compare 1Pet 1:17, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare 1Pet 1:22) and so of practice (compare 1Pet 1:16, 1Pet 1:18). "Faith is the highest obedience, because discharged to the highest command" [LUTHER].
fashioning--The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential.
the former lusts in--which were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctification is first described negatively (1Pet 1:14, "not fashioning yourselves," &c.; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (1Pet 1:15, putting on the new man, compare Eph 4:22, Eph 4:24). "Lusts" flow from the original birth-sin (inherited from our first parents, who by self-willed desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with earthly things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one another, or with the law, without power to conquer them.
1:151:15: Այլ ըստ Սրբոյն որ կոչեաց զձեզ, եւ դո՛ւք սուրբք յամենայն գնացս ձեր լինիջի՛ք[2995]։ [2995] Ոմանք. Յամենայն ՚ի գնացս ձեր։
15 այլ, նման այն Սրբին, որ ձեզ կանչեց, դուք էլ ձեր ամբողջ կեանքով սո՛ւրբ եղէք.
15 Հապա ձեզ կանչող Սուրբին պէս դուք ալ սուրբ եղէք ձեր բոլոր վարմունքներուն մէջ։
այլ ըստ Սրբոյն որ կոչեաց զձեզ` եւ դուք սուրբք յամենայն գնացս [6]ձեր լինիջիք:

1:15: Այլ ըստ Սրբոյն որ կոչեաց զձեզ, եւ դո՛ւք սուրբք յամենայն գնացս ձեր լինիջի՛ք[2995]։
[2995] Ոմանք. Յամենայն ՚ի գնացս ձեր։
15 այլ, նման այն Սրբին, որ ձեզ կանչեց, դուք էլ ձեր ամբողջ կեանքով սո՛ւրբ եղէք.
15 Հապա ձեզ կանչող Սուրբին պէս դուք ալ սուրբ եղէք ձեր բոլոր վարմունքներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: но, по примеру призвавшего вас Святаго, и сами будьте святы во всех поступках.
1:15  ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε,
1:15. ἀλλὰ (other) κατὰ (down) τὸν (to-the-one) καλέσαντα (to-having-called-unto) ὑμᾶς (to-ye) ἅγιον (to-hallow-belonged) καὶ (and) αὐτοὶ (them) ἅγιοι ( hallow-belonged ) ἐν (in) πάσῃ (unto-all) ἀναστροφῇ (unto-a-beturning-up) γενήθητε, (ye-should-have-been-became,"
1:15. sed secundum eum qui vocavit vos sanctum et ipsi sancti in omni conversatione sitisBut according to him that hath called you, who is holy, be you also in all manner of conversation holy:
15. but like as he which called you is holy, be ye yourselves also holy in all manner of living;
1:15. but in accord with him who has called you: the Holy One. And in every behavior, you yourself must be holy,
1:15. But as he which hath called you is holy, so be ye holy in all manner of conversation;
But as he which hath called you is holy, so be ye holy in all manner of conversation:

15: но, по примеру призвавшего вас Святаго, и сами будьте святы во всех поступках.
1:15  ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε,
1:15. sed secundum eum qui vocavit vos sanctum et ipsi sancti in omni conversatione sitis
But according to him that hath called you, who is holy, be you also in all manner of conversation holy:
1:15. but in accord with him who has called you: the Holy One. And in every behavior, you yourself must be holy,
1:15. But as he which hath called you is holy, so be ye holy in all manner of conversation;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: But as he which hath called you - Heathenism scarcely produced a god whose example was not the most abominable; their greatest gods, especially, were paragons of impurity; none of their philosophers could propose the objects of their adoration as objects of imitation. Here Christianity has an infinite advantage over heathenism. God is holy, and he calls upon all who believe in him to imitate his holiness; and the reason why they should be holy is, that God who has called them is holy, Pe1 1:15.
Albert Barnes: Notes on the Bible - 1834
1:15: But as he which hath called you is holy - On the word called, see the notes at Eph 4:1. The meaning here is, that the model or example in accordance with which they were to frame their lives, should be the character of that God who had called them into his kingdom. They were to be like him. Compare the notes at Mat 5:48.
So be ye holy in all manner of conversation - In all your conduct. On the word "conversation," see the notes at Phi 1:27. The meaning is, that since God is holy, and we profess to be his followers, we also ought to be holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: as: Pe1 2:9, Pe1 5:10; Rom 8:28-30, Rom 9:24; Phi 3:14; Th1 2:12, Th1 4:7; Ti2 1:9; Pe2 1:3, Pe2 1:10
is: Isa 6:3; Rev 3:7, Rev 4:8, Rev 6:10
so: Mat 5:48; Luk 1:74, Luk 1:75; Co2 7:1; Eph 5:1, Eph 5:2; Phi 1:27, Phi 2:15, Phi 2:16; Th1 4:3-7; Tit 2:11-14, Tit 3:8, Tit 3:14; Heb 12:14; Pe2 1:4-10
in: Pe1 2:12, Pe1 3:16; Phi 3:20; Ti1 4:12; Heb 13:5; Jam 3:13; Pe2 3:11-14
John Gill
But as he which hath called you is holy,.... Which is a periphrasis of God the Father, who had called them, not merely in an external way, by the outward ministry of the word; but internally, powerfully, and efficaciously, by his Spirit and grace; and who had called them to holiness of life and conversation, as well as in calling had implanted principles of holiness in them, and therefore is said to call them with an holy calling; and who himself is holy, naturally, perfectly, and originally, and in such sense as no creature is, angels or men; and is glorious in holiness, and is the source and fountain of holiness in others: therefore
so be ye holy in all manner of conversation; which respects not internal holiness, but supposes it; for that is God's work, and not the creature's act; it is the sanctification of the Spirit, of which he is the author; this they were chosen unto from the beginning, and made partakers of in regeneration; but external holiness, holiness of life and conversation, in all the parts and branches of it, both with respect to God and men, in matters both of religion and civil life: and to be holy in this sense is an imitating of God, a copying after him, though he is far from being equalled by a sinful creature, or even by an angel in heaven; however, the arguments to it, taken from the nature of God, and of his effectual calling to grace and holiness, are very strong and powerful; for it is walking worthy of him, who has called us to his kingdom and glory; and walking worthy of that calling wherein we are called; and a following of God, as dear and obedient children; and what is according to his will, and what he directs unto, and requires, as appears from what follows.
Robert Jamieson, A. R. Fausset and David Brown
Literally, "But (rather) after the pattern of Him who hath called you (whose characteristic is that He is) holy, be (Greek, 'become') ye yourselves also holy." God is our grand model. God's calling is a frequently urged motive in Peter's Epistles. Every one that begets, begets an offspring resembling himself [EPIPHANIUS]. "Let the acts of the offspring indicate similarity to the Father" [AUGUSTINE].
conversation--deportment, course of life: one's way of going about, as distinguished from one's internal nature, to which it must outwardly correspond. Christians are already holy unto God by consecration; they must be so also in their outward walk and behavior in all respects. The outward must correspond to the inward man.
1:161:16: Վասն որոյ գրեալ է, եթէ եղերո՛ւք սո՛ւրբ զի ես սուրբ եմ[2996]։ [2996] Ոմանք. Քանզի գրեալ է՝ թէ եղ՛՛։
16 քանի որ գրուած է. «Սո՛ւրբ եղէք, որովհետեւ սուրբ եմ ես»:
16 Վասն զի գրուած է. «Սո՛ւրբ եղէք, քանզի ես սուրբ եմ»։
Վասն որոյ գրեալ է եթէ` Եղերուք սուրբ, զի ես սուրբ եմ:

1:16: Վասն որոյ գրեալ է, եթէ եղերո՛ւք սո՛ւրբ զի ես սուրբ եմ[2996]։
[2996] Ոմանք. Քանզի գրեալ է՝ թէ եղ՛՛։
16 քանի որ գրուած է. «Սո՛ւրբ եղէք, որովհետեւ սուրբ եմ ես»:
16 Վասն զի գրուած է. «Սո՛ւրբ եղէք, քանզի ես սուրբ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Ибо написано: будьте святы, потому что Я свят.
1:16  διότι γέγραπται [ὅτι] ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι].
1:16. διότι (through-to-which-a-one) γέγραπται (it-had-come-to-be-scribed) [ὅτι] "[to-which-a-one]," Ἅγιοι ( Hallow-belonged ) ἔσεσθε , ( ye-shall-be ," ὅτι ( to-which-a-one ) ἐγὼ ( I ) ἅγιος . ( hallow-belonged )
1:16. quoniam scriptum est sancti eritis quia ego sanctus sumBecause it is written: You shall be holy, for I am holy.
16. because it is written, Ye shall be holy; for I am holy.
1:16. for it is written: “You shall be holy, for I am Holy.”
1:16. Because it is written, Be ye holy; for I am holy.
Because it is written, Be ye holy; for I am holy:

16: Ибо написано: будьте святы, потому что Я свят.
1:16  διότι γέγραπται [ὅτι] ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι].
1:16. quoniam scriptum est sancti eritis quia ego sanctus sum
Because it is written: You shall be holy, for I am holy.
1:16. for it is written: “You shall be holy, for I am Holy.”
1:16. Because it is written, Be ye holy; for I am holy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:16: Because it is written, Be ye holy; for I am holy - Lev 11:44. This command was addressed at first to the Israelites, but it is with equal propriety addressed to Christians, as the professed people of God. The foundation of the command is, that they professed to be his people, and that as his people they ought to be like their God. Compare Mic 4:5. It is a great truth, that people everywhere will imitate the God whom they worship. They will form their character in accordance with his. They will regard what he does as right. They will attempt to rise no higher in virtue than the God whom they adore, and they will practice freely what he is supposed to do or approve. Hence, by knowing what are the characteristics of the gods which are worshipped by any people, we may form a correct estimate of the character of the people themselves; and, hence, as the God who is the object of the Christian's worship is perfectly holy, the character of His worshipers should also be holy. And hence, also, we may see that the tendency of true religion is to make people pure. As the worship of the impure gods of the pagan moulds the character of the worshippers into their image, so the worship of Yahweh moulds the character of His professed friends into His image, and they become like him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Lev 11:44, Lev 19:2, Lev 20:7; Amo 3:3
Geneva 1599
(9) Because it is written, Be ye holy; for I am holy.
(9) He shows that sanctification does necessarily follow adoption.
John Gill
Because it is written,.... In Lev 11:44.
be ye holy, for I am holy: an argument the apostle knew must have weight with these persons, who were chiefly Jews, scattered abroad among the Gentiles, and had a value for the Scriptures of truth; and therefore, as the argument for holiness of life, from the nature and perfections of God, is strong, it must receive additional strength from this being the declared will of God, even their sanctification on this account; and though holiness, equal to God, is never to be attained to by a creature, yet so far as it is capable of it, it is desirable, because agreeable both to the nature and will of God, by all such who are truly his children, who love his name, adore his perfections, give thanks at the remembrance of his holiness, fear his goodness, and obey his will.
John Wesley
Lev 11:44.
Robert Jamieson, A. R. Fausset and David Brown
Scripture is the true source of all authority in questions of doctrine and practice.
Be ye . . . for I am--It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [CALVIN]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [DIDYMUS]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey it, namely, through the sanctifying of the Spirit (1Pet 1:2).
1:171:17: Եւ եթէ Հայր կոչիցէք զայն, որ առա՛նց ակնառութեանն դատի ըստ իւրաքանչիւր գործոց. ապա երկիւղի՛ւ զձերոցն պանդխտութեան ժամանակդ գնասջի՛ք[2997]։ [2997] Ոմանք. Ակնառութեան դատի... ապա եւ երկիւղիւ զձերոյ պանդխտութեան ժամանակս գն՛՛։ Ուր օրինակ մի. զձեր պանդխ՛՛. եւ այլ. զձերո՛յ ժամանակ պանդխ՛՛։
17 Եւ եթէ Հայր էք կոչում նրան, որ առանց աչառութեան դատում է իւրաքանչիւրին ըստ գործերի, ապա երկիւղո՛վ ապրեցէք այս աշխարհում ձեր պանդխտութեան ժամանակ:
17 Եթէ Հայր կը կոչէք զանիկա՝ որ առանց աչառութեան կը դատէ ամէն մէկը իր գործին համեմատ, ուրեմն ձեր պանդխտութեան ժամանակը վախո՛վ անցուցէք,
Եւ եթէ Հայր կոչիցէք զայն որ առանց ակնառութեան դատի ըստ իւրաքանչիւր գործոց, ապա երկիւղիւ զձերոյ պանդխտութեան ժամանակդ գնասջիք:

1:17: Եւ եթէ Հայր կոչիցէք զայն, որ առա՛նց ակնառութեանն դատի ըստ իւրաքանչիւր գործոց. ապա երկիւղի՛ւ զձերոցն պանդխտութեան ժամանակդ գնասջի՛ք[2997]։
[2997] Ոմանք. Ակնառութեան դատի... ապա եւ երկիւղիւ զձերոյ պանդխտութեան ժամանակս գն՛՛։ Ուր օրինակ մի. զձեր պանդխ՛՛. եւ այլ. զձերո՛յ ժամանակ պանդխ՛՛։
17 Եւ եթէ Հայր էք կոչում նրան, որ առանց աչառութեան դատում է իւրաքանչիւրին ըստ գործերի, ապա երկիւղո՛վ ապրեցէք այս աշխարհում ձեր պանդխտութեան ժամանակ:
17 Եթէ Հայր կը կոչէք զանիկա՝ որ առանց աչառութեան կը դատէ ամէն մէկը իր գործին համեմատ, ուրեմն ձեր պանդխտութեան ժամանակը վախո՛վ անցուցէք,
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: И если вы называете Отцем Того, Который нелицеприятно судит каждого по делам, то со страхом проводите время странствования вашего,
1:17  καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε,
1:17. καὶ (And) εἰ (if) πατέρα ( to-a-Father ) ἐπικαλεῖσθε ( ye-call-upon-unto ) τὸν (to-the-one) ἀπροσωπολήμπτως (unto-un-looking-toward-taken) κρίνοντα (to-separating) κατὰ (down) τὸ (to-the-one) ἑκάστου (of-each) ἔργον, (to-a-work,"ἐν (in) φόβῳ (unto-a-fearee) τὸν (to-the-one) τῆς (of-the-one) παροικίας (of-a-housing-beside-unto) ὑμῶν (of-ye) χρόνον (to-an-interim) ἀναστράφητε: (ye-should-have-had-been-beturned-up)
1:17. et si Patrem invocatis eum qui sine acceptione personarum iudicat secundum uniuscuiusque opus in timore incolatus vestri tempore conversaminiAnd if you invoke as Father him who, without respect of persons, judgeth according to every one's work: converse in fear during the time of your sojourning here.
17. 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:
1:17. And if you invoke as Father him who, without showing favoritism to persons, judges according to each one’s work, then act in fear during the time of your sojourning here.
1:17. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning [here] in fear:
And if ye call on the Father, who without respect of persons judgeth according to every man' s work, pass the time of your sojourning [here] in fear:

17: И если вы называете Отцем Того, Который нелицеприятно судит каждого по делам, то со страхом проводите время странствования вашего,
1:17  καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε,
1:17. et si Patrem invocatis eum qui sine acceptione personarum iudicat secundum uniuscuiusque opus in timore incolatus vestri tempore conversamini
And if you invoke as Father him who, without respect of persons, judgeth according to every one's work: converse in fear during the time of your sojourning here.
1:17. And if you invoke as Father him who, without showing favoritism to persons, judges according to each one’s work, then act in fear during the time of your sojourning here.
1:17. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning [here] in fear:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21: В качестве новых и сильнейших побуждений к святой жизни Апостол указывает теперь на сыновние отношения читателей и всех христиан к Богу (ст. 17), а затем - на искупление их бесценною пречистою Кровью Иисуса Христа. Сыновние отношения к Богу (ср. Мф 5:48), однако, требуют от христиан особенно благоговейного страха Божия (ср. Флп 2:12). "Писание различает двоякий страх, один - первоначальный, другой - совершенный. Страх первоначальный, он же и основной, состоит в том, когда кто-нибудь обращается к честной жизни из боязни ответственности за свои дела, а совершенный - в том, когда кто - для совершенства любви к другу, до ревности любимому, боится, чтобы не остаться пред ним в долгу ничем, что требуется сильною любовью... По сему-то совершенному страху жить убеждает Апостол Петр тех, которые слушают его, и говорит: по неизреченному милосердию Создателя Бога вы приняты в число детей Его; посему всегда пусть с вами будет этот страх, так как вы стали такими по любви Творца своего, а не по делам своим" (блаж. Феофил.). Чувство страха Божия в читателях Апостол усиливает напоминанием о том, что земная жизнь их есть время странствования (thV paroiciaV), что вполне соответствует ранее (ст. 1) и позже (II:11) употребленному названию читателей странниками и пришельцами. Другое высокое побуждение к святости жизни предлагает Апостол далее (ст. 18-19), указывая на искупление людей от греха, вины и суетной жизни драгоценною кровью Иисуса Христа, как непорочного и пречистого Агнца (ср. Ин 1:29; 19:36; 1Кор.5:7; см.: Исх 12:5; Ис LIII), предназначенного в жертву за мир и людей в домирной вечности (ст. 20, см.: Евр 9:5-7) и лишь самым делом осуществившего это предназначение в последнее, т. е. новозаветное время. В ст. 21: Апостол, "сказав о смерти Христовой, присоединил к этому и слово о воскресении. Ибо опасается, чтобы новообращенные не преклонились опять к неверию из-за того, что страдания Христовы уничижительны. Прибавляет он и то, что таинство Христово не ново, но от начала, прежде создания мира, сокрыто было до приличного ему времени... Не смущайся тем, что здесь Апостол Петр и (неоднократно) Апостол Павел говорит, что Господа воскресил Отец (Деян 13:37; 17:31). Так говорит он, употребляя обычный образ учения" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
1:17: And if ye call on the Father - Seeing ye invoke the Father of our Lord Jesus Christ, and your Father through Christ, and profess to be obedient children, and sojourners here below for a short time only, see that ye maintain a godly reverence for this Father, walking in all his testimonies blameless.
Who without respect of persons - God is said to be no respecter of persons for this reason among many others, that, being infinitely righteous, he must be infinitely impartial. He cannot prefer one to another, because he has nothing to hope or fear from any of his creatures. All partialities among men spring from one or other of these two principles, hope or fear; God can feel neither of them, and therefore God can be no respecter of persons. He approves or disapproves of men according to their moral character. He pities all, and provides salvation for all, but he loves those who resemble him in his holiness; and he loves them in proportion to that resemblance, i.e. the more of his image he sees in any, the more he loves him; and e contra. And every man's work will be the evidence of his conformity or nonconformity to God, and according to this evidence will God judge him. Here, then, is no respect of persons; God's judgment will be according to a man's work, and a man's work or conduct will be according to the moral state of his mind. No favouritism can prevail in the day of judgment; nothing will pass there but holiness of heart and life. A righteousness imputed, and not possessed and practiced, will not avail where God judgeth according to every man's work. It would be well if those sinners and spurious believers who fancy themselves safe and complete in the righteousness of Christ, while impure and unholy in themselves, would think of this testimony of the apostle.
Albert Barnes: Notes on the Bible - 1834
1:17: And if ye call on the Father - That is, if you are true Christians, or truly pious - piety being represented in the Scriptures as calling on God, or as the worship of God. Compare Act 9:11; Gen 4:26; Kg1 18:24; Psa 116:17; Kg2 5:11; Ch1 16:8; Joe 2:32; Rom 10:13; Zep 3:9; Co1 1:2; Act 2:21. The word "Father" here is used evidently not to denote the Father in contradistinction to the Son, but as referring to God as the Father of the universe. See Pe1 1:14 - "As obedient children." God is often spoken of as the Father of the intelligent beings whom he has made. Christians worship Him as a Father - as one having all the feelings of a kind and tender parent toward them. Compare Psa 103:13, following.
Who without respect of persons - Impartiality. One who is not influenced in His treatment of people by a regard to rank, wealth, beauty, or any external distinction. See the Act 10:34 note, and Rom 2:11 note.
Judgeth according to every man's work - He judges each one according to his character; or to what he has done, Rev 22:12. See the notes at Co2 5:10. The meaning is: "You worship a God who will judge every person according to his real character, and you should therefore lead such lives as he can approve."
Pass the time of your sojourning - "Of your temporary residence on earth. This is not your permanent home, but you are strangers and sojourners." See the notes at Heb 11:13.
In fear - See the Phi 2:12 note; Heb 12:28 note. With true Rev_erence or veneration for God and His law. Religion is often represented as the Rev_erent fear of God, Deu 6:2, Deu 6:13, Deu 6:24; Pro 1:7; Pro 3:13; Pro 14:26-27, et saepe al.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: call: Zep 3:9; Mat 6:9, Mat 7:7-11; Co2 1:2; Eph 1:17, Eph 3:14
who: Deu 10:17; Ch2 19:7; Job 34:19; Mat 22:16; Act 10:34, Act 10:35; Rom 2:10, Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25
pass: Gen 47:9; Ch1 29:15; Psa 39:12; Heb 11:13-16
in fear: Pe1 2:11; Pro 14:16, Pro 28:14; Rom 11:20; Co2 5:6, Co2 7:1, Co2 7:11; Phi 2:12; Heb 4:1; Heb 12:28
Geneva 1599
(10) And if ye (i) call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning [here] in fear:
(10) As before he distinguished true faith and hope from false, so does he now obedience, setting the quick and sharp sight of God, against an outward mask, and earnest reverence against vain severity.
(i) If you will be called the sons of that father.
John Gill
And if ye call on the Father,.... Of Christ, and of all the saints; or "seeing" ye do. This is a fresh argument, engaging to holiness of life and conversation. Invocation of God includes the whole worship of him, the performance of every outward duty, and the exercise of every inward grace, particularly it designs prayer; and whoever are concerned in one, or the other, God will be sanctified by all them that draw nigh unto him: or the phrase may here intend an asserting God to be their Father, under the influence of the spirit of adoption; and all such that do claim so near a relation to God ought to honour and obey him, and to be followers of him: whoever call God their Father, and themselves his children, ought to be careful that they do not blaspheme, or cause to be blasphemed, that worthy name by which they are called:
who without respect of persons judgeth according to every man's work. This is another reason why men should be holy, taken from the general judgment; for this God that is a Father, is also a judge. There is a judgment after death, which is sure and certain, and reaches to all persons and things; and though the Father judges no man, but has committed all judgment to the Son, yet he will judge everyone by that man Christ, whom he has ordained to be the Judge of quick and dead: before his judgment seat all must stand, where they will be impartially, and without respect of persons, tried; no account will be had of what nation and place they are, whether Jews or Gentiles, or of this, or the other country, unless to aggravate or lessen their condemnation; for it will be more tolerable for Tyre and Sidon, for Sodom and Gomorrah, than for such who have been favoured with a Gospel revelation, and believe it not; nor from what parents they have descended, for the soul that sins, that shall die; nor of what age and sex they are, small and great shall stand before him; nor of what state and condition, rich or poor, high or low, bond or free; or of what religious sect and denomination, or whether they have conformed to some external things or not; no regard will be had to any outward appearance or profession. The Judge will not judge according to the sight of the eyes, and outward view of things; for he looks on the heart, and knows the secret springs of all actions; and according thereunto will he judge and pass the sentence; and therefore what manner of persons ought men to be, in all holy conversation and godliness? Hence it follows,
pass the time of your sojourning here in fear; the people of God in this world are "sojourners", as all their fathers were; they are not natives of the place in, which they are; though they are in the world, they are not of it; they were natives of it by their first birth, but by their second they are born again from above, and so, belong to another place; they are of another country, even an heavenly one; are citizens of another city, a city which, has foundations, whose builder and maker is God, their citizenship is in heaven; and there is their Father's house, which is not made with hands, and is eternal; and there lies their estate, their inheritance; and though they dwell here below, neither their settlement nor their satisfaction are here; they reckon themselves not at home while they are on earth, and are strangers in it, to the men of the world, and they to them; with whom they have not, or at least ought not to have, any fellowship. It is indeed but for a "time", that they are sojourners, not an eternity; which time is fixed, and is very short, and will be quickly gone; it is but a little while, and Christ wilt come and take them home to his Father's house, where they shall be for ever with him; for it is only here on earth that they are pilgrims and strangers: and while they are so they should spend their time "in fear"; not of men nor of devils, nor of death and judgment, hell and eternal damnation; for such a fear is not consistent with the love of God shed abroad in the heart, and is the effect of the law, and not encouraged by the Gospel; is in natural men, yea, in devils themselves; but in the fear of God, and which springs from the grace of God, and is increased by it; is consistent with the strongest acts of faith, and with the greatest expressions of spiritual joy; is opposite to pride and self-confidence, and includes the whole worship of God, external and internal, and a religious conversation, in humility and lowliness of mind.
John Wesley
Who judgeth according to every man's work - According to the tenor of his life and conversation. Pass the time of your sojourning - Your short abode on earth. In humble, loving fear - The proper companion and guard of hope.
Robert Jamieson, A. R. Fausset and David Brown
if ye call on--that is, "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven" (Mt 6:9; Lk 11:2).
the Father--rather, "Call upon as Father Him who without acceptance of persons (Acts 10:34; Rom 2:11; Jas 2:1, not accepting the Jew above the Gentile, 2Chron 19:7; Lk 20:21; properly said of a judge not biassed in judgment by respect of persons) judgeth," &c. The Father judgeth by His Son, His Representative, exercising His delegated authority (Jn 5:22). This marks the harmonious and complete unity of the Trinity.
work--Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation.
pass--Greek, "conduct yourselves during."
sojourning--The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland.
fear--reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear. THEOPHYLACT observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [BENGEL]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.
1:181:18: Գիտասջի՛ք, զի ո՛չ ապականացու արծաթեղինօք՝ եւ ոսկեղինօքն փրկեցարուք ՚ի ձերոց ունայնութեան հայրենատուր գնացիցն[2998]. [2998] Առ Ոսկանայ պակասի. Գիտասջիք զի ոչ ա՛՛։ Յօրինակին. Ապականացուք արծա՛՛։
18 Իմացէ՛ք, որ ապականացու արծաթեղէնով եւ ոսկեղէնով չէ, որ փրկուեցիք ձեր հայրենաւանդ ունայն ընթացքից,
18 Գիտնալով որ դուք ո՛չ թէ ապականացու արծաթով կամ ոսկիով փրկուեցաք, որ ձեր հայրերէն ստացաք անուղիղ ճամբաներով,
Գիտասջիք զի ոչ ապականացու արծաթեղինօք եւ ոսկեղինօքն փրկեցարուք ի ձերոց ունայնութեան հայրենատուր գնացիցն:

1:18: Գիտասջի՛ք, զի ո՛չ ապականացու արծաթեղինօք՝ եւ ոսկեղինօքն փրկեցարուք ՚ի ձերոց ունայնութեան հայրենատուր գնացիցն[2998].
[2998] Առ Ոսկանայ պակասի. Գիտասջիք զի ոչ ա՛՛։ Յօրինակին. Ապականացուք արծա՛՛։
18 Իմացէ՛ք, որ ապականացու արծաթեղէնով եւ ոսկեղէնով չէ, որ փրկուեցիք ձեր հայրենաւանդ ունայն ընթացքից,
18 Գիտնալով որ դուք ո՛չ թէ ապականացու արծաթով կամ ոսկիով փրկուեցաք, որ ձեր հայրերէն ստացաք անուղիղ ճամբաներով,
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: зная, что не тленным серебром или золотом искуплены вы от суетной жизни, преданной вам от отцов,
1:18  εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου,
1:18. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) οὐ (not) φθαρτοῖς , ( unto-degradable ," ἀργυρίῳ ( unto-a-silverlet ) ἢ (or) χρυσίῳ, (unto-a-goldlet," ἐλυτρώθητε ( ye-were-en-loosed ) ἐκ (out) τῆς (of-the-one) ματαίας (of-folly-belonged) ὑμῶν (of-ye) ἀναστροφῆς (of-a-beturning-up) πατροπαραδότου, (of-father-giveable-beside,"
1:18. scientes quod non corruptibilibus argento vel auro redempti estis de vana vestra conversatione paternae traditionisKnowing that you were not redeemed with corruptible things, as gold or silver, from your vain conversation of the tradition of your fathers:
18. knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers;
1:18. For you know that it was not with corruptible gold or silver that you were redeemed away from your useless behavior in the traditions of your fathers,
1:18. Forasmuch 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;
Forasmuch 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:

18: зная, что не тленным серебром или золотом искуплены вы от суетной жизни, преданной вам от отцов,
1:18  εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου,
1:18. scientes quod non corruptibilibus argento vel auro redempti estis de vana vestra conversatione paternae traditionis
Knowing that you were not redeemed with corruptible things, as gold or silver, from your vain conversation of the tradition of your fathers:
1:18. For you know that it was not with corruptible gold or silver that you were redeemed away from your useless behavior in the traditions of your fathers,
1:18. Forasmuch 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: Ye were not redeemed with corruptible things - To redeem, λυτροω, signifies to procure life for a captive or liberty for a slave by paying a price, and the precious blood of Christ is here stated to be the price at which the souls of both Jews and Gentiles were redeemed; is was a price paid down, and a price which God's righteousness required.
Corruptible things mean here any thing that man usually gives in exchange for another; but the term necessarily includes all created things, as all these are corruptible and perishing. The meaning of the apostle is, evidently, that created things could not purchase the souls of men, else the sacrifice of Christ had not been offered; could any thing less have done, God would not have given up his only-begotten Son. Even silver and gold, the most valuable medium of commerce among men, bear no proportion in their value to the souls of a lost world, for there should be a congruity between the worth of the thing purchased and the valuable consideration which is given for it; and the laws and customs of nations require this: on this ground, perishable things, or things the value of which must be infinitely less than the worth of the souls of men, cannot purchase those souls. Nothing, therefore, but such a ransom price as God provided could be a sufficient ransom, oblation, and satisfaction, for the sins of the world.
Vain conversation - Empty, foolish, and unprofitable conduct, full of vain hopes, vain fears, and vain wishes.
Received by tradition from your fathers - The Jews had innumerable burdens of empty ceremonies and useless ordinances, which they received by tradition from their fathers, rabbins, or doctors. The Gentiles were not less encumbered with such than the Jews; all were wedded to their vanities, because they received them from their forefathers, as they had done from theirs. And this antiquity and tradition have been the ground work of many a vain ceremony and idle pilgrimage, and of numerous doctrines which have nothing to plead in their behalf but this mere antiquity. But such persons seem not to consider that error and sin are nearly coeval with the world itself.
Albert Barnes: Notes on the Bible - 1834
1:18: Forasmuch as ye know - This is an argument for a holy life, derived from the fact that they were redeemed, and from the manner in which their redemption had been effected. There is no more effectual way to induce true Christians to consecrate themselves entirely to God, than to refer them to the fact that they are not their own, but have been purchased by the blood of Christ.
That ye were not redeemed - On the word rendered "redeemed," (λυτρόω lutroō,) see the notes at Tit 2:14. The word occurs in the New Testament only in Luk 24:21; Tit 2:14, and in this place. The noun (λύτρον lutron) is found in Mat 20:28; Mar 10:45, rendered ransom. For the meaning of the similar word, (ἀπολύτρωσις apolutrō sis,) see the notes at Rom 3:24. This word occurs in Luk 21:28; Rom 3:24; Rom 8:23; Co1 1:30; Eph 1:7, Eph 1:14; Eph 4:30; Col 1:14; Heb 9:15, in all which places it is rendered redemption; and in Heb 11:35, where it is rendered "deliverance." The word here means that they were rescued from sin and death by the blood of Christ, as the valuable consideration on account of which it was done; that is, the blood, or the life of Christ offered as a sacrifice, effected the same purpose in regard to justice and to the maintenance of the principles of moral government, which the punishment of the sinner himself would have done. It was that which God was pleased to accept in the place of the punishment of the sinner, as answering the same great ends in his administration. The principles of his truth and justice could as certainly be maintained in this way as by the punishment of the guilty themselves. If so, then there was no obstacle to their salvation; and they might, on repentance, be consistently pardoned and taken to heaven.
With corruptible things, as silver and gold - On the word "corruptible," as applicable to gold, see the notes at Pe1 1:7. Silver and gold usually constitute the price or the valuable consideration paid for the redemption of captives. It is clear that the obligation of one who is redeemed, to love his benefactor, is in proportion to the price which is paid for his ransom. The idea here is, that a price far more valuable than any amount of silver or gold had been paid for the redemption of the people of God, and that they were under proportionate obligation to devote themselves to his service. They were redeemed by the life of the Son of God offered in their behalf; and between the value of that life and silver and gold there could be no comparison.
From your vain conversation - Your "vain conduct, or manner of life." See the notes at Pe1 1:15. The word "vain," applied to conduct, (ματαίας mataias,) means properly "empty, fruitless." It is a word often applied to the worship of idols, as being nothing, worthless, unable to help, Act 14:15; Kg1 16:13; Kg2 17:15; Jer 2:5, Jer 2:8, Jer 2:19 and is probably used in a similar sense in this place. The apostle refers to their former worship of idols, and to all the abominations connected with that service, as being vain and unprofitable; as the worship of nothing real (compare Co1 8:4, "We know that an idol is nothing in the world'), and as resulting in a course of life that answered none of the proper ends of living. From that they had been redeemed by the blood of Christ.
Received by tradition from your fathers - The mode of worship which had been handed down from father to son. The worship of idols depends on no better reason than that it is that which has been practiced in ancient times; and it is kept up now in all lands, in a great degree, only by the fact that it has had the sanction of the venerated people of other generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: ye: Psa 49:7, Psa 49:8; Co1 6:20, Co1 7:23
corruptible: Pe1 1:7
vain: Psa 39:6, Psa 62:10; Jer 4:11; Rom 1:21; Co1 3:20
received: Pe1 4:3; Jer 9:14, Jer 16:19, Jer 44:17; Eze 20:18; Amo 2:4; Zac 1:4-6; Mat 15:2, Mat 15:3; Act 7:51, Act 7:52, Act 19:34, Act 19:35; Gal 1:4
Geneva 1599

(11) Forasmuch 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;
(11) An exhortation, in which he sets forth the excellency and greatness of the benefit of God the Father in sanctifying us by the death of his own Son. And he partly sets the purifyings of the law against the thing itself, that is, against the blood of Christ, and partly also men's traditions, which he condemns as utterly vain and superstitious, be they never so old and ancient.
John Gill
Forasmuch as ye know,.... From the Scriptures of truth, by the testimony of the Spirit, by his work upon the soul, and by the application of the benefits of redemption, such as justification, pardon, adoption, and sanctification; see Job 19:25,
that ye were not redeemed with corruptible things, as silver and gold. The redemption of a soul, which is of more worth than a world, requires a greater price than gold and silver; and those who have the largest share thereof, can neither redeem their own souls with it, nor the souls of others. The soul is immortal and incorruptible, but these are corruptible things, which may be cankered, or wear away, and perish by using; and therefore, seeing redemption is not obtained by anything corruptible, nothing corrupt in principle, or practice should be indulged. The allusion is to the redemption of the people of Israel, and of the firstborn, by shekels, Ex 30:12. Gold and silver do not mean pieces of gold and silver, but gold and silver coined; for only by such could redemption of anything be obtained (d) but these are insufficient for the redemption of the soul; which is a deliverance from the slavery of sin, the bondage, curse, and condemnation of the law, the captivity of Satan, and from a state of poverty, having been deep in debt, and sold under sin. It here follows,
from your vain conversation received by tradition from your fathers; meaning not the corruption of nature, which is propagated from father to son by natural generation, and lies in the vanity of the mind, and is the spring and source of an evil conversation; though the saints, as they are redeemed from all sin, so from this, that it shall not be their condemnation; not Gentilism, which lay in vain philosophy, in idolatry and superstition, and in evil and wicked conversation, encouraged by the example of their ancestors; but Judaism, and either regards the ceremonial law, which was delivered by Moses to the Jewish fathers, and by them handed down to their posterity; and which was vain, as used and abused by them, and was unprofitable to obtain righteousness, life, and salvation by, and therefore was disannulled by Christ, who has redeemed and delivered his people from this yoke of bondage; or rather the traditions of the elders, which our Lord inveighs against, Mt 15:3 &c. and the Apostle Paul was brought up in, and zealous of, before conversion, Gal 1:14 as the Pharisees were. These were the inventions and decrees of them they called "fathers", to whose dogmas and decisions they paid the utmost respect. These made up their oral law, which the Jews say (e) Moses received from Sinai, and delivered to Joshua; and Joshua to the elders; and the elders to the prophets; and the prophets to the men of the great synagogue, the last of which was Simeon the just; and from him it was delivered to another; and so from one to another to the times of Christ and his apostles and afterwards; and which consisted of many vain, useless, and unprofitable things; to walk according to which must be a vain conversation; and the saints now being redeemed by a greater price than that of silver and gold, and which is after mentioned, they ought not therefore to be the servants of men, no, not of these fathers, but of God and Christ,
(d) Maimon. & Bartenora in Misn. Beracot, c. 7. sect. 1. (e) Pirke Abot, c. 1. sect. 1, 2, &c.
John Wesley
Your vain conversation - Your foolish, sinful way of life.
Robert Jamieson, A. R. Fausset and David Brown
Another motive to reverential, vigilant fear (1Pet 1:17) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (1Pet 1:4) given to us as sons, by the promise of God.
corruptible--Compare 1Pet 1:7, "gold that perisheth," 1Pet 1:23.
silver and gold--Greek, "or." Compare Peter's own words, Acts 3:6 : an undesigned coincidence.
redeemed--Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast 1Pet 1:19, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice (Ex 30:12-16; compare Num 3:44-51). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood (Mt 20:28; Ti1 2:6; Tit 2:14; Rev_ 5:9). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [STEIGER]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit.
vain--self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, Acts 14:15; Rom 1:21; Eph 4:17; as to human philosophers, 1Cor 3:20; as to the disobedient Jews, Jer 4:14.
conversation--course of life. To know what our sin is we must know what it cost.
received by tradition from your fathers--The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [LUTHER]. There is only one Father to be imitated, 1Pet 1:17; compare Mt 23:9, the same antithesis [BENGEL].
1:191:19: այլ պատուակա՛ն արեամբն Քրիստոսի, իբրեւ անբիծ եւ անարատ գառին.
19 այլ՝ թանկագին արեամբ Քրիստոսի, որ անբիծ եւ անարատ է, ինչպէս մի գառ.
19 Հապա Քրիստոսին պատուական արիւնովը՝ որպէս թէ անբիծ ու անարատ գառի մը.
այլ պատուական արեամբն Քրիստոսի, իբրեւ անբիծ եւ անարատ գառին:

1:19: այլ պատուակա՛ն արեամբն Քրիստոսի, իբրեւ անբիծ եւ անարատ գառին.
19 այլ՝ թանկագին արեամբ Քրիստոսի, որ անբիծ եւ անարատ է, ինչպէս մի գառ.
19 Հապա Քրիստոսին պատուական արիւնովը՝ որպէս թէ անբիծ ու անարատ գառի մը.
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: но драгоценною Кровию Христа, как непорочного и чистого Агнца,
1:19  ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου χριστοῦ,
1:19. ἀλλὰ (other) τιμίῳ (unto-value-belonged) αἵματι (unto-a-blood) ὡς (as) ἀμνοῦ (of-a-lamb) ἀμώμου (of-un-blemished) καὶ (and) ἀσπίλου (of-un-smirched) Χριστοῦ, (of-Anointed,"
1:19. sed pretioso sanguine quasi agni incontaminati et inmaculati ChristiBut with the precious blood of Christ, as of a lamb unspotted and undefiled
19. but with precious blood, as of a lamb without blemish and without spot, of Christ:
1:19. but it was with the precious blood of Christ, an immaculate and undefiled lamb,
1:19. But with the precious blood of Christ, as of a lamb without blemish and without spot:
But with the precious blood of Christ, as of a lamb without blemish and without spot:

19: но драгоценною Кровию Христа, как непорочного и чистого Агнца,
1:19  ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου χριστοῦ,
1:19. sed pretioso sanguine quasi agni incontaminati et inmaculati Christi
But with the precious blood of Christ, as of a lamb unspotted and undefiled
1:19. but it was with the precious blood of Christ, an immaculate and undefiled lamb,
1:19. But with the precious blood of Christ, as of a lamb without blemish and without spot:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: The precious blood of Christ - Τιμιῳ αἱματι· The valuable blood; how valuable neither is nor could be stated.
As of a lamb - Such as was required for a sin-offering to God; and The Lamb of God that takes away the sin of the world.
Without blemish - In himself, and without spot from the world; being perfectly pure in his soul, and righteous in his life.
Albert Barnes: Notes on the Bible - 1834
1:19: But with the precious blood of Christ - On the use of the word blood, and the reason why the efficacy of the atonement is said to be in the blood, see the notes at Rom 3:25. The word "precious" (τίμιος timios) is a word which would be applied to that which is worth much; which is costly. Compare for the use of the noun (τιμή timē) in this sense, Mat 27:6, "The price of blood;" Act 4:34; Act 5:2-3; Act 7:16. See also for the use of the adjective, (τίμιος timios,) Rev 17:4, "gold and precious stones" Rev 18:12, "vessels of most precious wood." Rev 21:11, "a stone most precious." The meaning here is, that the blood of Christ had a value above silver and gold; it was worth more, to wit:
(1) in itself - being a more valuable thing - and,
(2) in effecting our redemption. It accomplished what silver and gold could not do. The universe had nothing more valuable to offer, of which we can conceive, than the blood of the Son of God.
As of a lamb - That is, of Christ regarded as a lamb offered for sacrifice. See the notes at Joh 1:29.
Without blemish and without spot - Such a lamb only was allowed to be offered in sacrifice, Lev 22:20-24; Mal 1:8. This was required:
(1) because it was proper that man should offer that which was regarded as perfect in its kind; and,
(2) because only that would be a proper symbol of the great sacrifice which was to be made by the Son of God. The idea was thus kept up from age to age that he, of whom all these victims were the emblems, would be perfectly pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: with: Pe1 2:22-24, Pe1 3:18; Dan 9:24; Zac 13:7; Mat 20:28, Mat 26:28; Act 20:28; Eph 1:7; Col 1:14; Heb 9:12-14; Jo1 1:7, Jo1 2:2; Rev 1:5, Rev 5:9
as: Exo 12:5; Isa 53:7; Joh 1:29, Joh 1:36; Act 8:32-35; Co1 5:7, Co1 5:8; Rev 5:6, Rev 7:14; Rev 14:1
John Gill
But with the precious blood of Christ,.... Christ was prophesied of as a Redeemer under the Old Testament, Is 59:20 and the Jews frequently ascribe redemption to the word of the Lord God (f); and which the apostle here attributes to the blood of Christ; whose blood is the same with ours, only not tainted with sin; the blood of an innocent person, and of one who is God, as well as man, and was freely shed in the room and stead of his people, and so a sufficient price for their redemption: and it may truly be said to be "precious": as it is to God, to whom it is a sweet smelling sacrifice, and with which he is well pleased; not that he takes delight in the mere effusion of his blood, but as this is the ransom price, and the atonement of his chosen ones; and so it is to all them that believe, since by it they are justified; through it they have the forgiveness of their sins; their peace and reconciliation with God is made by it; and by it they are sanctified, and have boldness to enter into the holiest of all: and this blood of Christ, by which they are redeemed,
is of a lamb without spot and blemish; Christ is comparable to any lamb, for the innocence of his nature, the meekness of his disposition and deportment, and for his patience under sufferings and in death; and to the lambs of the daily sacrifice, which were typical of the continual and constant virtue and efficacy of his sacrifice to take away sin; and particularly to the paschal lamb, he being the true passover sacrificed for us; and which, as also the lambs of the daily sacrifice, and all others, were to be without spot and blemish: and in which they prefigured Christ, who is without the stain of original, and the spot and blemish of actual sin; and so was a very fit person to be a sacrifice for sin, and a Redeemer of his people. The Jews have a notion, that the redemption of the Israelites out of Egypt, when a lamb without blemish was taken, and sacrificed and eaten, had a respect to the future redemption by the Messiah; and which, they say (g), was to be in the same time of the year; that as they were redeemed in Nisan, the month in which the passover was kept, so they were to be redeemed in the same month: and indeed at that time, and in that month, was redemption obtained by the blood of Christ. Of the former, the Targumist in Hos 3:2 says,
"I have redeemed them by my word, on the fifteenth day of the month Nisan, and have given silver shekels, the atonement of their souls.
Tit is observable that the Hebrew word signifies both "blood" and "money", or price; whether some reference may not be had to this here, since both are included here, may be considered,
(f) Targum in Hos. i. 7. & iii. 2. & in Joel ii. 17. (g) Zohar in Numb. fol. 102. 3.
John Wesley
Without blemish - In himself. Without spot - From the world.
Robert Jamieson, A. R. Fausset and David Brown
precious--of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" (1Pet 1:20) from eternity, as the passover lamb was taken up on the tenth day of the month.
1:201:20: որ յառաջծանօ՛թ էր նախ քան զիսկզբանէ աշխարհի։ Եւ երեւեցա՛ւ ՚ի վախճան ժամանակաց վասն ձեր[2999]. [2999] Ոմանք. Որ յառաջածանօթն էր՝ նախ իսկզբանէ աշխ՛՛։ Ուր եւ ոմանք. Որ յառաջ անծանօթ էր նախքան։
20 նա, որ նախասահմանուած էր նախքան աշխարհի ստեղծումը եւ երեւաց ժամանակների վախճանին ձեզ համար, ձեզ,
20 Որ ճանչցուած էր աշխարհի սկիզբէն առաջ ու վերջին ատենը յայտնուեցաւ ձեզի համար,
որ յառաջծանօթն էր նախ քան զիսկզբանէ աշխարհի, եւ երեւեցաւ ի վախճան ժամանակաց վասն ձեր:

1:20: որ յառաջծանօ՛թ էր նախ քան զիսկզբանէ աշխարհի։ Եւ երեւեցա՛ւ ՚ի վախճան ժամանակաց վասն ձեր[2999].
[2999] Ոմանք. Որ յառաջածանօթն էր՝ նախ իսկզբանէ աշխ՛՛։ Ուր եւ ոմանք. Որ յառաջ անծանօթ էր նախքան։
20 նա, որ նախասահմանուած էր նախքան աշխարհի ստեղծումը եւ երեւաց ժամանակների վախճանին ձեզ համար, ձեզ,
20 Որ ճանչցուած էր աշխարհի սկիզբէն առաջ ու վերջին ատենը յայտնուեցաւ ձեզի համար,
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: предназначенного еще прежде создания мира, но явившегося в последние времена для вас,
1:20  προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ᾽ ἐσχάτου τῶν χρόνων δι᾽ ὑμᾶς
1:20. προεγνωσμένου (of-having-had-come-to-be-acquainted-before) μὲν (indeed) πρὸ (before) καταβολῆς (of-a-casting-down) κόσμου, (of-a-configuration,"φανερωθέντος (of-having-been-en-manifested) δὲ (moreover) ἐπ' (upon) ἐσχάτου (of-most-bordered) τῶν (of-the-ones) χρόνων (of-interims) δι' (through) ὑμᾶς (to-ye,"
1:20. praecogniti quidem ante constitutionem mundi manifestati autem novissimis temporibus propter vosForeknown indeed before the foundation of the world, but manifested in the last times for you:
20. who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake,
1:20. foreknown, certainly, before the foundation of the world, and made manifest in these latter times for your sake.
1:20. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,
Who verily was foreordained before the foundation of the world, but was manifest in these last times for you:

20: предназначенного еще прежде создания мира, но явившегося в последние времена для вас,
1:20  προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ᾽ ἐσχάτου τῶν χρόνων δι᾽ ὑμᾶς
1:20. praecogniti quidem ante constitutionem mundi manifestati autem novissimis temporibus propter vos
Foreknown indeed before the foundation of the world, but manifested in the last times for you:
1:20. foreknown, certainly, before the foundation of the world, and made manifest in these latter times for your sake.
1:20. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: Who verily was foreordained - Προεγνωσμενου· Foreknown; appointed in the Divine purpose to be sent into the world, because infinitely approved by the Divine justice.
Before the foundation of the world - Before the law was given, or any sacrifice prescribed by it. Its whole sacrificial system was appointed in reference to this foreappointed Lamb, and consequently from him derived all its significance and virtue. The phrase καταβολη κοσμου, foundation of the world, occurs often in the New Testament, and is supposed by some learned men and good critics to signify the commencement of the Jewish state. Perhaps it may have this meaning in Mat 13:35; Luk 11:50; Eph 1:4; Heb 4:3; Heb 9:26. But if we take it here in its common signification, the creation of universal nature, then it shows that God, foreseeing the fall and ruin of man, appointed the remedy that was to cure the disease. It may here have a reference to the opinion of the Jewish doctors, who maintain that seven things existed before the creation of the world, one of which was the Messiah.
Last times - The Gospel dispensation, called the last times, as we have often seen, because never to be succeeded by any other.
Albert Barnes: Notes on the Bible - 1834
1:20: Who verily was foreordained before the foundation of the world - That is, it was foreordained, or predetermined, that he should be the great stoning Sacrifice for sin. On the meaning of the word "foreordained," (προγινώσκω proginō skō,) see Rom 8:29. The word is rendered which knew, Act 26:5; foreknew and foreknow, Rom 8:29; Rom 11:2; foreordained, Pe1 1:20; and know before, Pe2 2:17. It does not elsewhere occur in the New Testament. The sense is, that the plan was formed, and the arrangements made for the atonement, before the world was created.
Before the foundation of the world - That is, from eternity. It was before man was formed; before the earth was made; before any of the material universe was brought into being; before the angels were created. Compare the Mat 25:34 note; Joh 17:24 note; Eph 1:4 note.
But was manifest - Was Rev_ealed. See the notes at Ti1 3:16.
In these last times - In this, the last dispensation of things on the earth. See the notes at Heb 1:2.
For you - For your benefit or advantage. See the notes at Pe1 1:12. It follows from what is said in this verse:
(1) that the atonement was not an afterthought on the part of God. It entered into his plan when he made the world, and was Rev_olved in his purposes from eternity.
(2) it was not a device to supply a defect in the system; that is, it was not adopted because the system did not work well, or because God had been disappointed. It was arranged before man was created, and when none but God could know whether he would stand or fall.
(3) the creation of the earth must have had some reference to this plan of redemption, and that plan must have been regarded as in itself so glorious, and so desirable, that it was deemed best to bring the world into existence that the plan might be developed, though it would involve the certainty that the race would fall, and that many would perish. It was, on the whole, more wise and benevolent that the race should be created with a certainty that they would apostatize, than it would be that the race should not he created, and the plan of salvation be unknown to distant worlds. See the notes at Pe1 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: verily: Gen 3:15; Pro 8:23; Mic 5:2; Rom 3:25, Rom 16:25, Rom 16:26; Eph 1:4, Eph 3:9, Eph 3:11; Col 1:26; Ti2 1:9, Ti2 1:10; Tit 1:2, Tit 1:3; Rev 13:8
but: Act 3:25, Act 3:26; Col 1:26; Jo1 1:2, Jo1 3:5, Jo1 3:8, Jo1 4:9, Jo1 4:10
in: Gal 4:4; Eph 1:10; Heb 1:2, Heb 9:26
Geneva 1599
(12) Who verily was foreordained before the (k) foundation of the world, but was manifest in these last times for you,
(12) The taking away of an objection: what was done to the world, before Christ was sent into the world? was there no holiness before, and was there no Church? The apostle answers, that Christ was ordained and appointed to redeem and deliver mankind, before mankind was: much less was there any Church without him before his coming in the flesh: yet we are happiest about the rest, to whom Christ was exhibited indeed, in this that he having suffered and overcome death for us, does now most effectually work in us by the power of his Spirit, to create in us faith, hope, and charity.
(k) From everlasting.
John Gill
Who verily was foreordained,.... Or "foreknown"; that is, by God; and which intends, not barely his prescience of Christ, of what he should be, do, and suffer; but such a previous knowledge of him, which is joined with love and affection to him; not merely as his own Son, and the express image of his person, but as Mediator; and whom he loved before the world was, and with a love of complacency and delight, and which will last for ever. It includes the choice of him as the head of the election, and the pre-ordination of his human nature, to the grace of union to his divine Person, and the pre-appointment of him to various things. The Syriac version adds, "to this"; that is, to be the lamb for a sacrifice, to be a propitiation for the sins of his people, to be the Saviour and Redeemer of them by his precious blood. The allusion is to the taking of the passover lamb from the sheep, or from the goats, and keeping it separate, from the tenth to the fourteenth day of the month, before it was slain; so Christ, as man, was chosen out from among the people; and as Joseph's antitype was separated from his brethren, and that
before the foundation of the world; for all God's decrees and appointments, relating either to Christ, or his people, are eternal; no new thoughts, counsels, and resolutions, are taken up by him in time. The affair of redemption by Christ is no new thing; the scheme of it was drawn in eternity; the persons to be redeemed were fixed on; the Redeemer was appointed in the council and covenant of peace; and even the very Gospel which proclaims it was ordained before the world, for our glory. A Saviour was provided before sin was committed, and the method of man's recovery was settled before his ruin took place; and which was done without any regard to the works and merits of men, but is wholly owing to the free and sovereign grace of God, and to his everlasting love, both to the Redeemer and the redeemed. The Jews (h) reckon the name of the Messiah among the seven things that were created before the world was; in proof of which they mention, Ps 72:17 but was manifest in these last times for you; he was before, he existed from everlasting; he lay in the bosom of his Father from all eternity: and was veiled and hid under the shadows of the ceremonial law, during the legal dispensation; but in the fulness of time was manifest in the flesh, and more clearly revealed in the Gospel, and to the souls of men; his manifestation in human nature is principally intended, and which was in the last times of the legal dispensation, at the end of the Jewish world or state, when a new world, or the world to come, took place. It is a rule with the Jews (i), that whenever the last days or times are mentioned, the times of the Messiah are designed: and this manifestation of Christ was for the sake of some particular persons, even for all God's elect, whether among Jews or Gentiles, and who are described in the following verse. The Alexandrian copy reads, "for us"; and the Ethiopic version, "for him",
(h) T. Bab. Pesachim, fol. 59. 1. & Nedarim, fol. 89. 2. (i) Kimchi in Isa. ii. 2.
Robert Jamieson, A. R. Fausset and David Brown
God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of four thousand years of nothing but an incensed God. God chose us in Christ before the foundation of the world (Eph 1:4).
manifest--in His incarnation in the fulness of the time. He existed from eternity before He was manifested.
in these last times-- 1Cor 10:11, "the ends of the world." This last dispensation, made up of "times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment.
1:211:21: որք նովաւ հաւատացէք յԱստուած, որ յարոյց զնա ՚ի մեռելոց, եւ ետ նմա փառս. զի հաւատքն ձեր եւ յոյս իցեն յԱստուած[3000]։ [3000] Ոմանք. Որ նովաւ հաւա՛՛... եւ յոյսն իցեն առ Աստուած։
21 որ նրա միջոցով հաւատացիք Աստծուն, որը յարութիւն տուեց նրան մեռելներից եւ փառաւորեց, որպէսզի ձեր հաւատը եւ յոյսը լինեն Աստծու վրայ:
21 Որուն միջոցով Աստուծոյ հաւատացիք, որ զանիկա մեռելներէն յարուցանեց եւ անոր փառաւորութիւն տուաւ, որպէս զի ձեր հաւատքը ու յոյսը Աստուծոյ վրայ ըլլայ։
որք նովաւ հաւատացէք յԱստուած որ յարոյց զնա ի մեռելոց, եւ ետ նմա փառս. զի հաւատքն ձեր եւ յոյս իցեն յԱստուած:

1:21: որք նովաւ հաւատացէք յԱստուած, որ յարոյց զնա ՚ի մեռելոց, եւ ետ նմա փառս. զի հաւատքն ձեր եւ յոյս իցեն յԱստուած[3000]։
[3000] Ոմանք. Որ նովաւ հաւա՛՛... եւ յոյսն իցեն առ Աստուած։
21 որ նրա միջոցով հաւատացիք Աստծուն, որը յարութիւն տուեց նրան մեռելներից եւ փառաւորեց, որպէսզի ձեր հաւատը եւ յոյսը լինեն Աստծու վրայ:
21 Որուն միջոցով Աստուծոյ հաւատացիք, որ զանիկա մեռելներէն յարուցանեց եւ անոր փառաւորութիւն տուաւ, որպէս զի ձեր հաւատքը ու յոյսը Աստուծոյ վրայ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: уверовавших чрез Него в Бога, Который воскресил Его из мертвых и дал Ему славу, чтобы вы имели веру и упование на Бога.
1:21  τοὺς δι᾽ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῶ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν.
1:21. τοὺς (to-the-ones) δι' (through) αὐτοῦ (of-it) πιστοὺς ( to-trusted ) εἰς (into) θεὸν (to-a-Deity) τὸν (to-the-one) ἐγείραντα (to-having-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν ( of-en-deaded ) καὶ (and) δόξαν (to-a-recognition) αὐτῷ (unto-it) δόντα, (to-having-had-given,"ὥστε (as-also) τὴν (to-the-one) πίστιν (to-a-trust) ὑμῶν (of-ye) καὶ (and) ἐλπίδα (to-an-expectation) εἶναι (to-be) εἰς (into) θεόν. (to-a-Deity)
1:21. qui per ipsum fideles estis in Deo qui suscitavit eum a mortuis et dedit ei gloriam ut fides vestra et spes esset in DeoWho through him are faithful in God who raised him up from the dead and hath given him glory, that your faith and hope might be in God.
21. who through him are believers in God, which raised him from the dead, and gave him glory; so that your faith and hope might be in God.
1:21. Through him, you have been faithful to God, who raised him up from the dead and gave him glory, so that your faith and hope would be in God.
1:21. Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God:

21: уверовавших чрез Него в Бога, Который воскресил Его из мертвых и дал Ему славу, чтобы вы имели веру и упование на Бога.
1:21  τοὺς δι᾽ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῶ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν.
1:21. qui per ipsum fideles estis in Deo qui suscitavit eum a mortuis et dedit ei gloriam ut fides vestra et spes esset in Deo
Who through him are faithful in God who raised him up from the dead and hath given him glory, that your faith and hope might be in God.
1:21. Through him, you have been faithful to God, who raised him up from the dead and gave him glory, so that your faith and hope would be in God.
1:21. Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:21: Who by him do believe in God - This is supposed to refer to the Gentiles, who never knew the true God till they heard the preaching of the Gospel: the Jews had known him long before, but the Gentiles had every thing to learn when the first preachers of the Gospel arrived amongst them.
Gave him glory - Raised him to his right hand, where, as a Prince and a Savior, he gives repentance and remission of sins.
That your faith - In the fulfillment of all his promises, and your hope of eternal glory, might be in God, who is unchangeable in his counsels, and infinite in his mercies.
Albert Barnes: Notes on the Bible - 1834
1:21: Who by him do believe in God - Faith is sometimes represented particularly as exercised in God, and sometimes in Christ. It is always a characteristic of true religion that a man has faith in God. Compare the notes at Mar 11:22.
That raised him up from the dead - See the Act 2:24; Act 3:15, Act 3:26; Act 4:10; Act 5:30; Act 13:30 notes; Rom 4:24; Rom 6:4 notes; Co1 15:15 note.
And gave him glory - By exalting him at his own right hand in heaven, Phi 2:9; Ti1 3:16; Eph 1:20-21.
That your faith and hope might be in God - That is, by raising up the Lord Jesus, and exalting him to heaven, he has laid the foundation of confidence in his promises, and of the hope of eternal life. Compare the notes at Pe1 1:3. Compare 1 Cor. 15; Col 1:27; Th1 1:3; Ti1 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: by: Joh 5:24, Joh 12:44, Joh 14:6; Heb 6:1, Heb 7:25
that raised: Act 2:24, Act 2:32, Act 3:15, Act 4:10
gave: Pe1 1:11, Pe1 3:22; Mat 28:18; Joh 3:34, Joh 5:22, Joh 5:23, Joh 13:31, Joh 13:32, Joh 17:1; Act 2:33, Act 3:13; Eph 1:20-23; Phi 2:9-11; Heb 2:9
your: Psa 42:5, Psa 146:3-5; Jer 17:7; Joh 14:1; Eph 1:12, Eph 1:13 *marg. Eph 1:15; Col 1:27; Ti1 1:1
John Gill
Who by him do believe in God,.... Christ, as God, is the object of faith; as Mediator, he is the way to the Father, by which men come to him, believe in him and lay hold upon him, as their covenant God and Father; and is also the author of that faith by which they believe in him; and all their encouragement to believe is taken from him; and such who do come to God by Christ, and stay themselves upon him, trusting in him, may know, and comfortably conclude, that Christ, who was foreordained from all eternity to be the Redeemer of his people, was manifest in the flesh for their sakes, and to obtain eternal redemption for them, which he was sent to do, by him
t
John Wesley
Who through him believe - For all our faith and hope proceed from the power of his resurrection. In God that raised Jesus, and gave him glory - At his ascension. Without Christ we should only dread God; whereas through him we believe, hope, and love.
Robert Jamieson, A. R. Fausset and David Brown
by him--Compare "the faith which is by Him," Acts 3:16. Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. LOMBARD]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" (Rom 3:25) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, Acts 20:21, "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Christ and His sacrifice.
that raised him--The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [CALVIN].
that your faith and hope might be in God--the object and effect of God's raising Christ. He states what was the actual result and fact, not an exhortation, except indirectly. Your faith flows from His resurrection; your hope from God's having "given Him glory" (compare 1Pet 1:11, "glories"). Remember God's having raised and glorified Jesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Compare 1Pet 1:3, 1Pet 1:7-9, 1Pet 1:13, on hope in connection with faith; love is introduced in 1Pet 1:22.
1:221:22: Զանձինս ձեր սրբե՛լ հնազանդութեամբ ճշմարտութեան Հոգւոյն, յեղբայրսիրութեան առանց կեղծաւորութեան, ՚ի սուրբ սրտէ սիրե՛լ սերտիւ զմիմեանս[3001]։ [3001] Յայլս պակասի. Ճշմարտութեան Հոգւոյն, յեղ՛՛։ Ոմանք. Յեղբայրսիրութիւն՝ առանց կեղ՛՛... սիրել սրտիւ զմիմե՛՛։
22 Արդ, մաքրեցէ՛ք դուք ձեզ՝ հնազանդուելով ճշմարտութեանը, առանց կեղծաւորութիւն խառնելու եղբայրասիրութեան մէջ՝ մաքուր սրտով ջերմօրէն սիրելով միմեանց:
22 Ձեր անձերը մաքրեցէ՛ք Հոգիին միջոցաւ՝ ճշմարտութեանը հնազանդելով, եղբայրսիրութեան մէջ անկեղծ ըլլալով։ Սուրբ սրտով մէկզմէկ պի՛նդ սիրեցէք,
Զանձինս ձեր սրբել հնազանդութեամբ [7]ճշմարտութեան, յեղբայրսիրութեան առանց կեղծաւորութեան, ի սուրբ սրտէ սիրել սերտիւ զմիմեանս:

1:22: Զանձինս ձեր սրբե՛լ հնազանդութեամբ ճշմարտութեան Հոգւոյն, յեղբայրսիրութեան առանց կեղծաւորութեան, ՚ի սուրբ սրտէ սիրե՛լ սերտիւ զմիմեանս[3001]։
[3001] Յայլս պակասի. Ճշմարտութեան Հոգւոյն, յեղ՛՛։ Ոմանք. Յեղբայրսիրութիւն՝ առանց կեղ՛՛... սիրել սրտիւ զմիմե՛՛։
22 Արդ, մաքրեցէ՛ք դուք ձեզ՝ հնազանդուելով ճշմարտութեանը, առանց կեղծաւորութիւն խառնելու եղբայրասիրութեան մէջ՝ մաքուր սրտով ջերմօրէն սիրելով միմեանց:
22 Ձեր անձերը մաքրեցէ՛ք Հոգիին միջոցաւ՝ ճշմարտութեանը հնազանդելով, եղբայրսիրութեան մէջ անկեղծ ըլլալով։ Սուրբ սրտով մէկզմէկ պի՛նդ սիրեցէք,
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Послушанием истине чрез Духа, очистив души ваши к нелицемерному братолюбию, постоянно любите друг друга от чистого сердца,
1:22  τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ [καθαρᾶς] καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς,
1:22. Τὰς (To-the-ones) ψυχὰς (to-breathings) ὑμῶν (of-ye) ἡγνικότες ( having-had-come-to-purify-to ) ἐν (in) τῇ (unto-the-one) ὑπακοῇ (unto-a-hearing-under) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) εἰς (into) φιλαδελφίαν (to-a-brethrened-caring-unto) ἀνυπόκριτον (to-un-separated-under) ἐκ (out) καρδίας (of-a-heart) ἀλλήλους ( to-one-to-other ) ἀγαπήσατε (ye-should-have-excessed-off-unto) ἐκτενῶς, (unto-stretched-out,"
1:22. animas vestras castificantes in oboedientia caritatis in fraternitatis amore simplici ex corde invicem diligite adtentiusPurifying your souls in the obedience of charity, with a brotherly love, from a sincere heart love one another earnestly:
22. Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently:
1:22. So chastise your souls with the obedience of charity, in fraternal love, and love one another from a simple heart, attentively.
1:22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:

22: Послушанием истине чрез Духа, очистив души ваши к нелицемерному братолюбию, постоянно любите друг друга от чистого сердца,
1:22  τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ [καθαρᾶς] καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς,
1:22. animas vestras castificantes in oboedientia caritatis in fraternitatis amore simplici ex corde invicem diligite adtentius
Purifying your souls in the obedience of charity, with a brotherly love, from a sincere heart love one another earnestly:
1:22. So chastise your souls with the obedience of charity, in fraternal love, and love one another from a simple heart, attentively.
1:22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-25: Из учения о возрождении христиан благодатью Святого Духа (ст. 23, см. Ин 1:12-13; 3:3, 5-6) Апостол делает вывод о необходимости для всех добродетели братолюбия, в чистом виде своем являющейся выполнением основной заповеди Христа Спасителя о любви, как отличительной черте христиан (Мф 22:40; Мк 12:31; Лк 10:28; Ин 13:34, 35). Побуждение это получает особенную силу в мысли ст. 24-25: о крайней противоположности плотского, невозрожденного человека с деяниями его и человека возрожденного нетленным семенем слова Божия (ст. 23; ср. Иак 1:18), пребывающего во век (ср. Ис XL:6, 8). Столь же вечною должна пребывать и взаимная любовь христиан друга к другу (1Кор.13:8).
Adam Clarke: Commentary on the Bible - 1831
1:22: Seeing ye have purified your souls - Having purified your souls, in obeying the truth - by believing in Christ Jesus, through the influence and teaching of the Spirit; and giving full proof of it by unfeigned love to the brethren; ye love one another, or ye will love each other, with a pure heart fervently. These persons,
First, heard the truth, that is, the Gospel; thus called in a great variety of places in the New Testament, because it contains The truth without mixture of error, and is the truth and substance of all the preceding dispensations by which it was typified.
Secondly, they obeyed that truth, by believing on Him who came into the world to save sinners.
Thirdly, through this believing on the Son of God, their hearts were purified by the word of truth applied to them by the Holy Spirit.
Fourthly, the love of God being shed abroad in their hearts by the Holy Ghost, they loved the brethren with pure hearts fervently, εκτενως, intensely or continually; the full proof that their brotherly love was unfeigned, φιλαδελφιαν ανυποκριτον, a fraternal affection without hypocrisy.
Albert Barnes: Notes on the Bible - 1834
1:22: Seeing ye have purified your souls - Greek, "Having purified your souls." The apostles were never afraid of referring to human agency as having an important part in saving the soul Compare Co1 4:15. No one is made pure without personal intention or effort - any more than one becomes accomplished or learned without personal exertion. One of the leading effects of the agency of the Holy Spirit is to excite us to make efforts for our own salvation; and there is no true piety which is not the fair result of culture, as really as the learning of a Person, or the harvest of the farmer. The amount of effort which we make "in purifying our souls" is usually also the measure of our attainments in religion. No one can expect to have any true piety beyond the amount of effort which he makes to be conformed to God, any more than one can expect wealth, or fame, or learning, without exertion.
In obeying the truth - That is, your yielding to the requirements of truth, and to its fair influence on your minds, has been the means of your becoming pure. The truth here referred to is, undoubtedly, that which is Rev_ealed in the gospel - the great system of truth respecting the redemption of the world.
Through the Spirit - By the agency of the Holy Spirit. It is his office to apply truth to the mind; and however precious the truth may be, and however adapted to secure certain results on the soul, it will never produce those effects without the influences of the Holy Spirit. Compare Tit 3:5-6; the notes at Joh 3:5.
Unto unfeigned love of the brethren - The effect of the influence of the Holy Spirit in applying the truth has been to produce sincere love to all who are true Christians. Compare the Joh 13:34 note; Th1 4:9 note. See also Jo1 3:14-18.
See that ye love one another with a pure heart fervently - Compare the Heb 13:1 note; Joh 13:34-35 notes; Eph 5:2 note. The phrase "with a pure heart fervently," means:
(1) that it should be genuine love proceeding from a heart in which there is no guile or hypocrisy; and,
(2) that it should be intense affection, (ἐκτενῶς ektenō s;) not cold and formal, but ardent and strong.
If there is any reason why we should love true Christians at all, there is the same reason why our attachment to them should be intense. This verse establishes the following points:
(1) That truth was at the foundation of their piety. They had none of which this was not the proper basis; and in which the foundation was not as broad as the superstructure. There is no religion in the world which is not the fair developement of truth; which the truth is not suited to produce.
(2) they became Christians as the result of obeying the truth; or by yielding to its fair influence on the soul. Their own minds complied with its claims; their own hearts yielded; there was the exercise of their own volitions. This expresses a doctrine of great importance:
(a) There is always the exercise of the powers of the mind in true religion; always a yielding to truth; always a voluntary reception of it into the soul.
(b) Religion is always of the nature of obedience. It consists in yielding to what is true and right; in laying aside the feelings of opposition, and in allowing the mind to follow where truth and duty lead.
(c) This would always take place when the truth is presented to the mind, if there were no voluntary resistance. If all people were ready to yield to the truth, they would become Christians. The only reason why all people do not love and serve God is that they refuse to yield to what they know to be true and right.
(3) the agency by which this was accomplished was that of the Holy Spirit. Truth is adapted in itself to a certain end or result, as seed is adapted to produce a harvest. But it will no more of itself produce its appropriate effects on the soul, than seed will produce a harvest without rains, and dews, and suns. In all cases, therefore, the proper effect of truth on the soul is to be traced to the influence of the Holy Spirit, as the germination of the seed in the earth is to the foreign cause that acts on it. No man was ever converted by the mere effect of truth without the agency of the Holy Spirit, any more than seed germinates when laid upon a hard rock.
(4) the effect of this influence of the Holy Spirit in applying the truth is to produce love to all who are Christians. Love to Christian brethren springs up in the soul of everyone who is truly converted: and this love is just as certain evidence that the seed of truth has germinated in the soul, as the green and delicate blade that peeps up through the earth is evidence that the seed sown has been quickened into life. Compare the Th1 4:9 note; Jo1 3:14 note. We may learn hence:
(a) that truth is of inestimable value. It is as valuable as religion itself, for all the religion in the world is the result of it.
(b) Error and falsehood are mischievous and evil in the same degree. There is no true religion which is the fair result of error; and all the pretended religion that is sustained by error is worthless.
(c) If a system of religion, or a religious measure or doctrine, cannot be defended by truth, it should be at once abandoned. Compare the notes at Job 13:7.
(d) We should avoid the places where error is taught. Pro 19:27, "cease, my son, to hear the instruction that causeth to err from the words of knowledge."
(e) We should place ourselves under the teachings of truth, for there is truth enough in the world to occupy all our time and attention; and it is only by truth that our minds can be benefitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: ye have: Joh 15:3, Joh 17:17, Joh 17:19; Act 15:9; Rom 6:16, Rom 6:17; Th2 2:13; Jam 4:8
in: Pe1 3:1, Pe1 4:17; Act 6:7; Rom 1:5, Rom 2:8; Gal 3:1, Gal 5:7; Heb 5:9, Heb 11:8
through: Rom 8:13; Gal 5:5; Ti2 1:14; Heb 9:14
unto: Pe1 2:17, Pe1 3:8, Pe1 4:8; Joh 13:34, Joh 13:35, Joh 15:17; Rom 12:9, Rom 12:10; Co2 6:6; Eph 4:3; Th1 4:8, Th1 4:9; Ti1 1:5; Heb 6:10, Heb 13:1; Jam 2:15, Jam 2:16; Pe2 1:7; Jo1 3:11, Jo1 3:14-19, Jo1 3:23, Jo1 4:7, Jo1 4:12, Jo1 4:20, Jo1 4:21, Jo1 5:1, Jo1 5:2
see: Phi 1:9; Th1 3:12; Th2 1:3; Rev 2:4
a pure: Ti1 1:3, Ti1 4:12, Ti1 5:2
Geneva 1599
(13) Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:
(13) He commends the practice of obedience, that is, charity: earnestly repeating again, that he speaks not of any common charity, and such as proceeds from that our corrupt nature, but of that whose beginning is the Spirit of God, which purifies our souls through the word laid hold on by faith, and engenders also in us a spiritual and everlasting life, as God himself is most pure and truly living.
John Gill
Seeing ye have purified your souls,.... The apostle passes to another exhortation, namely, to brotherly love; the ground of which he makes to be, the purification of their souls; and which supposes that they had been impure; and indeed, their whole persons, souls and bodies, were so by nature; even all the members of their bodies, and all the powers and faculties of their souls: it is internal purity, purity of the heart, that is here particularly respected; though not to the exclusion of outward purity, for where there is the former, there will be the latter; but there may be an external purity, where there is not the inward one: this the apostle ascribes to the saints themselves, but not without the grace of God, the blood of Christ, and the operations of his Spirit; as appears by a following clause; but they are said to purify themselves, inasmuch as having the grace of faith bestowed on them, they were enabled, under the influences of the Spirit of God, to exercise it on the blood of Christ, which cleanses from all sin:
in obeying the truth; of the Gospel, by receiving, believing, and embracing it in the love of it; which teaches outward purity, and is a means in the hand of the spirit of inward purity, and of directing to the purifying blood of Jesus, who sanctifies and cleanses by the word:
through the Spirit; this clause is left out in the Alexandrian copy, and some others, and in the Vulgate Latin, Syriac, and Ethiopic versions, but is in the Arabic version, and ought to be retained; for, as Christ died to purify to himself a peculiar people, the Spirit of Christ does from him purify the heart by faith in his blood; by sprinkling that on the conscience, and by leading the faith of God's people to the fountain of it, to wash it for sin, and for uncleanness; even both their consciences and their conversation, garments; whereby they obtain inward and outward purity:
unto unfeigned love of the brethren; which is the end of sanctification, and an evidence of it; when the saints are loved as brethren, and because such; and with a love without dissimulation, not in word and in tongue only, but in deed and in truth: this being the case, the exhortation follows:
see that ye love one another with a pure heart fervently: this is Christ's new commandment, and the evidence of regeneration; a distinguishing badge of Christianity, and without which all profession of religion is a vain and empty thing: this should he mutual and cordial; should proceed from the heart, and from an heart sprinkled from an evil conscience; and should be with warmth and fervency, and not with coldness and indifference; though the word here used, may not only design the intenseness of it, but the extensiveness of it also; as that it should reach to all the saints, the poor as well as the rich, and the lesser as well as the greater and more knowing believers; and likewise may denote the continuance of it; it ought to be continually exercised, and to last always; and so the Arabic version renders it, "with a perpetual love".
John Wesley
Having purified your souls by obeying the truth through the Spirit, who bestows upon you freely, both obedience and purity of heart, and unfeigned love of the brethren, go on to still higher degrees of love. Love one another fervently - With the most strong and tender affection; and yet with a pure heart - Pure from any spot of unholy desire or inordinate passion.
Robert Jamieson, A. R. Fausset and David Brown
purified . . . in obeying the truth--Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God (Acts 15:9; Rom 1:5, "obedience to the faith").
through the Spirit--omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith (1Pet 1:2; 1Cor 12:3).
unto--with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [LUTHER].
unfeigned-- 1Pet 2:1-2, "laying aside . . . hypocrisies . . . sincere."
love of the brethren--that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [STEIGER]. BENGEL remarks that as here, so in 2Pet 1:5-7, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith.
love one another--When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act.
with a pure heart--The oldest manuscripts read, "(love) from the heart."
fervently--Greek, "intensely": with all the powers on the stretch (1Pet 4:8). "Instantly" (Acts 26:7).
1:231:23: Ծնեալք ՚ի վերստին ո՛չ յապականութեան սերմանէն. այլ յանապականացուէ՛ն, կենդանի եւ մշտնջենակա՛ն բանիւն Աստուծոյ[3002]։ [3002] Ոմանք. Ծնեալք վերստին... եւ մշտնջենաւոր բանիւն Աստուծոյ։
23 Վերածնուեցէ՛ք ոչ թէ ապականութեան ենթակայ սերմից, այլ՝ անապականից՝ Աստծու կենդանի եւ մշտնջենական խօսքով.
23 Նորէն ծնած ըլլալով՝ ո՛չ թէ ապականացու սերմէն, հապա՝ անապականացուէն Աստուծոյ կենդանի ու յաւիտենական խօսքովը։
Ծնեալք վերստին ոչ յապականութեան սերմանէն, այլ յանապականացուէն` կենդանի եւ մշտնջենական բանիւն Աստուծոյ:

1:23: Ծնեալք ՚ի վերստին ո՛չ յապականութեան սերմանէն. այլ յանապականացուէ՛ն, կենդանի եւ մշտնջենակա՛ն բանիւն Աստուծոյ[3002]։
[3002] Ոմանք. Ծնեալք վերստին... եւ մշտնջենաւոր բանիւն Աստուծոյ։
23 Վերածնուեցէ՛ք ոչ թէ ապականութեան ենթակայ սերմից, այլ՝ անապականից՝ Աստծու կենդանի եւ մշտնջենական խօսքով.
23 Նորէն ծնած ըլլալով՝ ո՛չ թէ ապականացու սերմէն, հապա՝ անապականացուէն Աստուծոյ կենդանի ու յաւիտենական խօսքովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: [как] возрожденные не от тленного семени, но от нетленного, от слова Божия, живаго и пребывающего вовек.
1:23  ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, διὰ λόγου ζῶντος θεοῦ καὶ μένοντος·
1:23. ἀναγεγεννημένοι ( being-up-generated-unto ) οὐκ (not) ἐκ (out) σπορᾶς (of-a-whorling) φθαρτῆς (of-degradable,"ἀλλὰ (other) ἀφθάρτου, (of-un-degradable,"διὰ (through) λόγου (of-a-forthee) ζῶντος ( of-lifing-unto ) θεοῦ ( of-a-Deity ) καὶ ( and ) μένοντος : ( of-staying )
1:23. renati non ex semine corruptibili sed incorruptibili per verbum Dei vivi et permanentisBeing born again, not of corruptible seed, but incorruptible, by the word of God who liveth and remaineth for ever.
23. having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.
1:23. For you have been born again, not from corruptible seed, but from what is incorruptible, from the Word of God, living and remaining for all eternity.
1:23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever:

23: [как] возрожденные не от тленного семени, но от нетленного, от слова Божия, живаго и пребывающего вовек.
1:23  ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, διὰ λόγου ζῶντος θεοῦ καὶ μένοντος·
1:23. renati non ex semine corruptibili sed incorruptibili per verbum Dei vivi et permanentis
Being born again, not of corruptible seed, but incorruptible, by the word of God who liveth and remaineth for ever.
1:23. For you have been born again, not from corruptible seed, but from what is incorruptible, from the Word of God, living and remaining for all eternity.
1:23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: Being born again - For being born of Abraham's seed will not avail to the entering of the kingdom of heaven.
Not of corruptible seed - By no human generation, or earthly means; but of incorruptible - a Divine and heavenly principle which is not liable to decay, nor to be affected by the changes and chances to which all sublunary things are exposed.
By the word of God - Δια λογου ζωντος Θεου· By the doctrine of the living God, which remaineth for ever; which doctrine shall never change, any more than the source shall whence it proceeds.
Albert Barnes: Notes on the Bible - 1834
1:23: Being born again - See the notes at Joh 3:3.
Not of corruptible seed - "Not by virtue of any descent from human parents" - Doddridge. The result of such a birth, or of being begotten in this way - for so the word rendered "born again" more properly signifies - is only corruption and decay. We are begotten only to die. There is no permanent, enduring life produced by that. It is in this sense that this is spoken of as, "corruptible seed," because it results in decay and death. The word here rendered "seed" - σπορά spora - occurs nowhere else in the New Testament.
But of incorruptible - By truth, communicating a living principle to the soul which can never decay. Compare Jo1 3:9; "His seed remaineth in him; and he cannot sin, because he is born of God."
By the word of God - See the note at Jam 1:18; "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." Compare the notes at Joh 1:13. It is the uniform doctrine of the Scriptures that divine truth is made the instrument of quickening the soul into spiritual life.
Which liveth and abideth foRev_er - This expression may either refer to God, as living foRev_er, or to the word of God, as being foRev_er true. Critics are about equally divided in the interpretation. The Greek will bear either construction. Most of the recent critics incline to the latter opinion - that it refers to the word of God, or to his doctrine. So Rosenmuller, Doddridge, Bloomfield, Wolf, Macknight, Clarke. It seems to me, however, that the more natural construction of the Greek is to refer it to God, as ever-living or enduring; and this interpretation agrees well with the connection. The idea then is, that as God is ever-living, that which is produced directly by him in the human soul, by the instrumentality of truth, may be expected also to endure foRev_er. It will not be like the offspring of human parents, themselves mortal, liable to early and certain decay, but may be expected to be as enduring as its ever-living Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: born: Pe1 1:3; Joh 1:3, Joh 3:5
not: Mal 2:3; Rom 1:23; Co1 15:53, Co1 15:54
but: Jo1 3:9, Jo1 5:18
by: Pe1 1:25; Jer 23:28; Mat 24:35; Joh 6:63; Heb 4:12; Jam 1:18
John Gill
Being born again,.... As they were of God, according to his abundant mercy, by the resurrection of Christ, to a lively hope of a glorious inheritance; as in 1Pet 1:3 and therefore seeing they were brethren in a spiritual relation, they ought to love as brethren; being children of the same Father, belonging to the same family and household, having the same spirit, and the same nature and disposition, and being members one of another, and heirs of the same grace and glory; and not only so, but were taught of God their Father, in regeneration, to love one another: it became them highly, therefore, to exercise that grace, and particularly since they were born,
not of corruptible seed, but of incorruptible; referring not to seed cast into the earth, which first corrupts and dies, and then is quickened, and rises, and brings forth fruit; but to human seed, and which the Jews call , "the filthy drop" (k); which is in itself corrupt, and is corrupted, and whereby the corruption of human nature is propagated; for whatsoever is born of the flesh is carnal and corrupt; and so the apostle has reference to the first birth, or natural generation of men, in which they are polluted and depraved, and confirms what the evangelist says, Jn 1:13 that regenerate persons are not "born of blood"; or become new creatures, and holy men, by their natural descent, or first birth, be it from whom it will; for all men are of one blood originally, and that is tainted with sin; nor by the will of fallen creatures, of corruptible men, themselves or others; but of water, and of the Spirit, of the grace of the Spirit of God, which is seed pure and incorruptible, having no mixture or taint of sin, nor any degree of pollution in it, and which remains so; nor can it be corrupted by all the wickedness there is in man's heart; nor by all the pollutions of the world, or temptations of Satan; and this seed is conveyed into the heart by the Spirit of God, in regeneration, and it contains all grace in it,
by the Word of God, which liveth and abideth for ever; for the incorruptible seed, and the ever living and abiding word, are two distinct things; though interpreters generally confound them: and by "the word of God" is either meant the essential Word, the Lord Jesus Christ; who is concerned in regeneration as well as the Father and the Spirit; by whose resurrection, and in consequence of it, the elect of God are begotten again; and who, as the Word, is able to build up all the sanctified ones, and give them the inheritance they are born heirs unto: or the Gospel, the word of truth, which is made use of as a means of begetting souls again; and the rather, since it seems to be so interpreted, 1Pet 1:25 the phrases, "which liveth and abideth forever", may be either read in connection only with "God", and as descriptive of him, who is the living God, is from everlasting to everlasting, in distinction from idols; and here added, to show that he can give power and efficacy to his word, to regenerate and quicken, and will continue to preserve and make it useful to all his saving purposes; so Jarchi explains the passage in Is 40:8 after referred to, "the word of our God shall stand for ever",
"because he lives and abides, and it is in his power to confirm it therefore it follows, "O Zion, that bringeth good tidings, get thee up into the high mountain"; for because he lives forever, this promise is published.
Or else with the word of God, and is true both of Christ, and of the Gospel. Christ is the Word which lives; in him, as such, is life; he has life in himself as God, as man, and as Mediator; and is the author of life, natural, spiritual, and, eternal; and abides for ever in his person, without any change; and in his offices and grace, and righteousness; he abides a priest continually, has an unchangeable priesthood, and ever lives to make intercession, and of his kingdom there is no end: the same is said of the "Memra", or Word of God, in the Chaldee paraphrase on Hos 11:9 "I am God", "my word abideth for ever": compare Jn 12:34. The Gospel also may be said to live, in opposition to the law, which is the killing letter; and because it points out the way of life and salvation to sinners; and is a means of quickening dead sinners, and of ingenerating that faith by which men live on Christ; and of revealing to them that righteousness which is unto justification of life; and of supporting and maintaining spiritual life in them; and of reviving drooping saints; the Syriac version renders it, "the living Word of God": and it remains, and will abide; all its promises, blessings, doctrines, and ordinances, are lasting; it will continue in the world until all the elect of God are gathered in, until the second coming of Christ, and to the end of the world; notwithstanding all the persecutions of men, and cunning, craft of false teachers, and all the ridicule and contempt it is treated with by mockers and scoffers: and will abide in the effects of it, in the hearts of the saints, to all eternity,
(k) Pirke Abot, c. 3. sect. 1. & Bartenora in ib. Zohar in Exod. fol. 62. 1. & 78. 2.
John Wesley
Which liveth - Is full of divine virtue. And abideth the same for ever.
Robert Jamieson, A. R. Fausset and David Brown
Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things.
of . . . of . . . by--"The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorruptible seed of the Holy Spirit, and so becomes one "born again": Jn 3:3-5, "born of water and the Spirit": as there is but one Greek article to the two nouns, the close connection of the sign and the grace, or new birth signified is implied. The word is the remote and anterior instrument; baptism, the proximate and sacramental instrument. The word is the instrument in relation to the individual; baptism, in relation to the Church as a society (Jas 1:18). We are born again of the Spirit, yet not without the use of means, but by the word of God. The word is not the beggeting principle itself, but only that by which it works: the vehicle of the mysterious germinating power [ALFORD].
which liveth and abideth for ever--It is because the Spirit of God accompanies it that the word carries in it the germ of life. They who are so born again live and abide for ever, in contrast to those who sow to the flesh. "The Gospel bears incorruptible fruits, not dead works, because it is itself incorruptible" [BENGEL]. The word is an eternal divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended in the voice. This sinks into the heart and is living; yea, it is God Himself. So God to Moses, Ex 4:12, "I will be with thy mouth" [LUTHER]. The life is in God, yet it is communicated to us through the word. "The Gospel shall never cease, though its ministry shall" [CALOVIUS]. The abiding resurrection glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature.
1:241:24: Քանզի ամենայն մարմին իբրեւ զխո՛տ է. եւ ամենայն փառք մարդոյ իբրեւ զծաղի՛կ խոտոյ. խոտն ցամաքեցաւ՝ եւ ծաղիկն թօթափեցաւ[3003]. [3003] Յոմանս պակասի. Մարմին իբրեւ զխոտ է։
24 քանզի՝ Ամէն մարմին նման է խոտի, ւ մարդու ամբողջ փառքը նման է խոտածաղկի. ոտը չորանում է, ծաղիկն էլ թափւում,
24 Վասն զի ամէն մարմին խոտի պէս է եւ մարդուն բոլոր փառաւորութիւնը՝ խոտի ծաղիկի պէս. խոտը կը չորնայ ու անոր ծաղիկը կը թափթփի.
Քանզի ամենայն մարմին իբրեւ զխոտ է, եւ ամենայն փառք մարդոյ իբրեւ զծաղիկ խոտոյ. խոտն ցամաքեցաւ եւ ծաղիկն թօթափեցաւ:

1:24: Քանզի ամենայն մարմին իբրեւ զխո՛տ է. եւ ամենայն փառք մարդոյ իբրեւ զծաղի՛կ խոտոյ. խոտն ցամաքեցաւ՝ եւ ծաղիկն թօթափեցաւ[3003].
[3003] Յոմանս պակասի. Մարմին իբրեւ զխոտ է։
24 քանզի՝ Ամէն մարմին նման է խոտի, ւ մարդու ամբողջ փառքը նման է խոտածաղկի. ոտը չորանում է, ծաղիկն էլ թափւում,
24 Վասն զի ամէն մարմին խոտի պէս է եւ մարդուն բոլոր փառաւորութիւնը՝ խոտի ծաղիկի պէս. խոտը կը չորնայ ու անոր ծաղիկը կը թափթփի.
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: Ибо всякая плоть--как трава, и всякая слава человеческая--как цвет на траве: засохла трава, и цвет ее опал;
1:24  διότι πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν·
1:24. διότι (through-to-which-a-one) πᾶσα ( all ) σὰρξ ( a-flesh ) ὡς (as) χόρτος , ( a-victualage ," καὶ ( and ) πᾶσα ( all ) δόξα ( a-recognition ) αὐτῆς (of-it) ὡς ( as ) ἄνθος ( a-flower ) χόρτου ( of-a-victualage ," ἐξηράνθη ( it-was-dried ) ὁ ( the-one ) χόρτος , ( victualage ," καὶ ( and ) τὸ ( the-one ) ἄνθος ( a-flower ) ἐξέπεσεν : ( it-had-fallen-out )
1:24. quia omnis caro ut faenum et omnis gloria eius tamquam flos faeni exaruit faenum et flos deciditFor all flesh is as grass and all the glory thereof as the flower of grass. The grass is withered and the flower thereof is fallen away.
24. For, All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth:
1:24. For all flesh is like the grass and all its glory is like the flower of the grass. The grass withers and its flower falls away.
1:24. 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:
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:

24: Ибо всякая плоть--как трава, и всякая слава человеческая--как цвет на траве: засохла трава, и цвет ее опал;
1:24  διότι πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν·
1:24. quia omnis caro ut faenum et omnis gloria eius tamquam flos faeni exaruit faenum et flos decidit
For all flesh is as grass and all the glory thereof as the flower of grass. The grass is withered and the flower thereof is fallen away.
1:24. For all flesh is like the grass and all its glory is like the flower of the grass. The grass withers and its flower falls away.
1:24. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Vanity of the Natural Man.A. D. 66.
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: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

The apostle having given an account of the excellency of the renewed spiritual man as born again, not of corruptible but incorruptible seed, he now sets before us the vanity of the natural man, taking him with all his ornaments and advantages about him: For all flesh is as grass, and all the glory of man as the flower of grass; and nothing can make him a solid substantial being, but the being born again of the incorruptible seed, the word of God, which will transform him into a most excellent creature, whose glory will not fade like a flower, but shine like an angel; and this word is daily set before you in the preaching of the gospel. Learn, 1. Man, in his utmost flourish and glory, is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is similar to grass, Job xiv. 2; Isa. xl. 6, 7. Take him in all his glory, even this is as the flower of grass; his wit, beauty, strength, vigour, wealth, honour--these are but as the flower of grass, which soon withers and dies away. 2. The only way to render this perishing creature solid and incorruptible is for him to entertain and receive the word of God; for this remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever. 3. The prophets and apostles preached the same doctrine. This word which Isaiah and others delivered in the Old Testament is the same which the apostles preached in the New.
Adam Clarke: Commentary on the Bible - 1831
1:24: For all flesh is as grass - Earthly seeds, earthly productions, and earthly generations, shall fail and perish like as the grass and flowers of the field; for the grass withereth, and the flower falleth off, though, in the ensuing spring and summer, they may put forth new verdure and bloom.
Albert Barnes: Notes on the Bible - 1834
1:24: For all flesh is as grass - That is, all human beings, all men. The connection here is this: The apostle, in the pRev_ious verse, had been contrasting that which is begotten by man with that which is begotten by God, in reference to its permanency. The forher was corruptible and decaying; the latter abiding. The latter was produced by God, who lives foRev_er; the former by the agency of man, who is himself corruptible and dying. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man, in contrast with God; and the apostle, therefore, says that "all flesh, every human being, is like grass. There is no stability in anything that man does or produces. He himself resembles grass that soon fades and withers; but God and his word endure foRev_er the same." The comparison of a human being with grass, or with flowers, is very beautiful, and is quite common in the Scriptures. The comparison turns on the fact, that the grass or the flower, however green or beautiful it may be, soon loses its freshness; is withered; is cut down, and dies. Thus, in Psa 103:15-16;
"As for man, his days are as grass;
As a flower of the field, so he flourisheth;
For the wind passeth over it and it is gone,
And the place thereof shall know it no more."
So in Isa 40:6-8; a passage which is evidently referred to by Peter in this place:
"The voice said, Cry.
And he said, What shall I cry?
All flesh is grass,
And all the goodliness thereof is as the flower of the field.
The grass withereth,
The flower fadeth,
When the wind of Jehovah bloweth upon it:
Surely the people is grass,
The grass withereth,
The flower fadeth,
But the word of our God shall stand foRev_er."
See also Jam 1:10-11. This sentiment is beautifully imitated by the great dramatist in the speech of Wolsey:
"This is the state of man; today he puts forth.
The tender leaves of hope, tomorrow blossoms,
And bears his blushing honors thick upon him.
The third day comes a frost, a killing frost,
And - when he thinks, good easy man, full surely.
His greatness is a ripening - nips his root,
And then he falls."
Compare the notes at Isa 40:6-8.
And all the glory of man - All that man prides himself on - his wealth, rank, talents, beauty, learning, splendor of equipage or apparel.
As the flower of grass - The word rendered "grass," (χόρτος chortos,) properly denotes herbage; that which furnishes food for animals - pasture, hay. Probably the prophet Isaiah, from whom this passage is taken, referred rather to the appearance of a meadow or a field, with mingled grass and flowers, constituting a beautiful landscape, than to mere grass. In such a field, the grass soon withers with heat, and with the approach of winter; and the flowers soon fade and fall.
The grass withereth, and the flower thereof falleth away - This is repeated, as is common in the Hebrew writings, for the sake of emphasis, or strong confirmation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: For: or, For that
all flesh: Kg2 19:26; Psa 37:2, Psa 90:5, Psa 92:7, Psa 102:4, Psa 103:15, Psa 129:6; Isa 40:6-8; Jam 1:10, Jam 1:11, Jam 4:14; Jo1 2:17
Geneva 1599
(14) For all (l) flesh [is] as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
(14) A reason why we need this heavenly birth, that is, because men, though their glory may not be great, are by nature void of all true and sound goodness.
(l) The word, "flesh", shows the weakness of our nature, which is chiefly to be considered in the flesh itself.
John Gill
All men, as born of corruptible seed, are frail, mortal, and perishing; they spring up like grass, and look beautiful for a while, but are very weak and tender, and in a little time they are cut down by death, and wither away; and while they live, are, in a good measure, nothing but grass in another form; the substance of their life is greatly by it; what is the flesh they eat, but grass turned into it? and this mortality is not only the case of wicked men, as the Jews (l) interpret the word, but of good men; even of the prophets, and preachers of the Gospel; and yet the word of God spoken by them continues for ever: the passage referred to is in Is 40:6.
and all the glory of man as the flower of the grass; all outward things which are in esteem with men, and render them glorious to one another, as riches, honour, wisdom, strength, external righteousness, holiness, and goodness; all which are fading and transitory, like the flower of the field; but the Gospel continues, and reveals durable riches, and honour with Christ; and true wisdom and strength with him, and spiritual knowledge, in comparison of which, all things are dross and dung; and an everlasting righteousness; and true holiness in him: some have thought respect may be had to the legal dispensation, and to all the glory and stateliness and goodliness of the worship and ordinances of it, which were to endure but for a time, and are now removed; and the Gospel dispensation has taken place of them, which will continue to the end of the world:
the grass withereth, and the flower thereof fadeth away; and so fading are all the above things,
(l) Targum, Jarchi, & Kimchi, in Isa. xl. 6.
John Wesley
All flesh - Every human creature is transient and withering as grass. And all the glory of it - His wisdom, strength, wealth, righteousness. As the flower - The most short - lived part of it. The grass - That is, man. The flower - That is, his glory. Is fallen off - As it were, while we are speaking. Is 40:6, &c.
Robert Jamieson, A. R. Fausset and David Brown
Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal.
flesh--man in his mere earthly nature.
as--omitted in some of the oldest manuscripts.
of man--The oldest manuscripts read, "of it" (that is, of the flesh). "The glory" is the wisdom, strength, riches, learning, honor, beauty, art, virtue, and righteousness of the NATURAL man (expressed by "flesh"), which all are transitory (Jn 3:6), not OF MAN (as English Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal.
withereth--Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone.
thereof--omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.
1:251:25: եւ բան Տեառն մնա՛յ յաւիտեան. ա՛յսինքն է՝ բա՛նն որ ՚ի ձե՛զ աւետարանեցաւ[3004]։[3004] Ոմանք. Որ ՚ի ձեզն աւետա՛՛։
25 բայց Տիրոջ խօսքը մնում է յաւիտեան»[1]: յսինքն՝ այն խօսքը, որ աւետարանուեց ձեզ:[1] Եսայի 40. 6-8:
25 Բայց Տէրոջը խօսքը յաւիտեան կը մնայ, այսինքն այն խօսքը, որ աւետարանով ձեզի քարոզուեցաւ։
եւ բան Տեառն մնայ յաւիտեան, այսինքն է բանն որ ի ձեզ աւետարանեցաւ:

1:25: եւ բան Տեառն մնա՛յ յաւիտեան. ա՛յսինքն է՝ բա՛նն որ ՚ի ձե՛զ աւետարանեցաւ[3004]։
[3004] Ոմանք. Որ ՚ի ձեզն աւետա՛՛։
25 բայց Տիրոջ խօսքը մնում է յաւիտեան»[1]: յսինքն՝ այն խօսքը, որ աւետարանուեց ձեզ:
[1] Եսայի 40. 6-8:
25 Բայց Տէրոջը խօսքը յաւիտեան կը մնայ, այսինքն այն խօսքը, որ աւետարանով ձեզի քարոզուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: но слово Господне пребывает вовек; а это есть то слово, которое вам проповедано.
1:25  τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα. τοῦτο δέ ἐστιν τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς.
1:25. τὸ ( the-one ) δὲ ( moreover ) ῥῆμα ( an-uttering-to ) Κυρίου ( of-Authority-belonged ) μένει ( it-stayeth ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα . ( to-an-age ) τοῦτο (The-one-this) δέ (moreover) ἐστιν (it-be) τὸ ( the-one ) ῥῆμα ( an-uttering-to ) τὸ ( the-one ) εὐαγγελισθὲν ( having-been-goodly-messaged-to ) εἰς (into) ὑμᾶς. (to-ye)
1:25. verbum autem Domini manet in aeternum hoc est autem verbum quod evangelizatum est in vosBut the word of the Lord endureth for ever. And this is the word which by the gospel hath been preached unto you.
25. But the word of the Lord abideth for ever. And this is the word of good tidings which was preached unto you.
1:25. But the Word of the Lord endures for eternity. And this is the Word that has been evangelized to you.
1:25. But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you:

25: но слово Господне пребывает вовек; а это есть то слово, которое вам проповедано.
1:25  τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα. τοῦτο δέ ἐστιν τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς.
1:25. verbum autem Domini manet in aeternum hoc est autem verbum quod evangelizatum est in vos
But the word of the Lord endureth for ever. And this is the word which by the gospel hath been preached unto you.
1:25. But the Word of the Lord endures for eternity. And this is the Word that has been evangelized to you.
1:25. But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:25: But the word of the Lord - The doctrine delivered by God concerning Christ endureth for ever, having, at all times and in all seasons, the same excellence and the same efficacy.
And this is the word - Το ῥημα, What is spoken, by the Gospel preached unto you. "This is a quotation from Isa 40:6-8, where the preaching of the Gospel is foretold; and recommended from the consideration that every thing which is merely human, and, among the rest, the noblest races of mankind, with all their glory and grandeur, their honor, riches, beauty, strength, and eloquence, as also the arts which men have invented, and the works they have executed, shall decay as the flowers of the field. But the Gospel, called by the prophet the word of the Lord, shall be preached while the world standeth." - Macknight. All human schemes of salvation, and plans for the melioration of the moral state of man, shall come to naught; and the doctrine of Christ crucified, though a stumbling block to the Jews, and foolishness to the Gentiles, shall be alone the power of God for salvation to every soul that believeth.
As the apostle, on Pe1 1:7, mentions gold, and gold chemically examined and tried; and as this figure frequently occurs in the sacred writings; I think it necessary to say something here of the nature and properties of that metal.
Gold is defined by chemists to be the most perfect, the most ductile, the most tenacious, and the most unchangeable of all metals. Its specific gravity is about 19.3. A cubic foot of pure gold, cast and not hammered, weighs 1348lbs. In its native state, without mixture, it is yellow, and has no perceptible smell nor taste. When exposed to the action of the fire it becomes red hot before it melts, but in melting suffers no alteration; but if a strong heat be applied while in fusion, it becomes of a beautiful green color. The continual action of any furnace, howsoever long applied, has no effect on any of its properties. It has been kept in a state of fusion for several months, in the furnace of a glass house, without suffering the smallest change. The electric and galvanic fluids inflame and convert it into a purple oxide, which is volatilized in the form of smoke. In the focus of a very powerful burning glass it becomes volatilized, and partially vitrified; so that we may say with the apostle, that, though gold is tried by the fire - abides the action of all culinary fires, howsoever applied, yet it perisheth by the celestial fire and the solar influence; the rays of the sun collected in the focus of a powerful burning glass, and the application of the electric fluid, destroy its color, and alter and impair all its properties. This is but a late discovery; and previously to it a philosopher would have ridiculed St. Peter for saying, gold that perisheth.
Gold is so very tenacious that a piece of it drawn into wire, one-tenth of an inch in diameter, will sustain a weight of 500lbs. without breaking.
One grain of gold may be so extended, by its great malleability, as to be easily divided into two millions of parts; and a cubic inch of gold into nine thousand, five hundred and twenty-three millions, eight hundred and nine thousand, five hundred and twenty-three parts; each of which may be distinctly seen by the naked eye!
A grain and a half of gold may be beaten into leaves of one inch square, which, if intersected by parallel lines, drawn at right angles to each other, and distant only the 100th part of an inch; will produce twenty-five millions of little squares, each of which may be distinctly seen without the help of glasses!
The surface of any given quantity of gold, according to Mr. Magellan, may be extended by the hammer 159,092 times!
Eighty books, or two thousand leaves, of what is called leaf gold, each leaf measuring 3.3 inches square, viz. each leaf containing 10.89 square inches, weigh less than 384 grains; each book, therefore, or twenty-five leaves, is equal to 272.25 inches, and weighs about 4.8 grains; so that each grain of gold will produce 56.718, or nearly fifty-seven square inches!
The thickness of the metal thus extended appears to be no more than the one 282.020th of an inch! One pound, or sixteen ounces of gold, would be sufficient to gild a silver wire, sufficient in length to encompass the whole terraqueous globe, or to extend 25,000 miles!
Notwithstanding this extreme degree of tenuity, or thinness, which some carry much higher, no pore can be discerned in it by the strongest magnifying powers; nor is it pervious to the particles of light, nor can the most subtile fluids pass through it. Its ductility has never yet been carried to the uttermost pitch, and to human art and ingenuity is probably unlimited.
Sulphur, in the state of a sulphuret, dissolves it; tin and lead greatly impair its tenacity; and zinc hardens and renders it very brittle. Copper heightens its color, and renders it harder, without greatly impairing its ductility. It readily unites with iron, which it hardens in a remarkable manner.
The oxigenated muriatic acid, and the nitro-muriatic acid, dissolve gold. In this state it is capable of being applied with great success to the gilding of steel. The process is very simple, and is instantaneously performed, viz.: -
To a solution of gold in the nitro-muriatic acid add about twice the quantity of sulphuric ether. In order to gild either iron or steel, let the metal be well polished, the higher the better: the ether which has taken up the gold may be applied by a camel hair pencil, or small brush; the ether then evaporates, and the gold becomes strongly attached to the surface of the metal. I have seen lancets, penknives, etc., gilded in a moment, by being dipped in this solution. In this manner all kinds of figures, letters, mottoes, etc., may be delineated on steel, by employing a pen or fine brush.
The nitro-muriatic acid, formerly called aqua regia, is formed by adding muriatic acid, vulgarly spirit of salt, to the nitric acid, formerly aqua fortis. Two parts of the muriatic acid to one of the nitric constitute this solvent of gold and platina, which is called the nitro-muriatic acid.
Gold was considered the heaviest of all metals till the year 1748, when the knowledge of platina was brought to Europe by Don Antonio Ulloa: this, if it be a real metal, is the hardest and weightiest of all others. The specific gravity of gold is, as we have seen, 19.3; that of platina is from 20.6 to 23: but gold will ever be the most valuable of all metals, not merely from its scarcity, but from its beautiful color and great ductility, by which it is applicable to so many uses, and its power of preserving its hue and polish without suffering the least tarnish or oxidation from the action of the air.
Albert Barnes: Notes on the Bible - 1834
1:25: But the word of the Lord - In Isaiah Isa 40:8 "the word of our God." The sense is not materially varied.
Endureth foRev_er - Is unmoved, fixed, permanent. Amidst all the Rev_olutions on earth, the fading glories of natural objects, and the wasting strength of man, his truth remains unaffected. Its beauty never fades; its power is never enfeebled. The gospel system is as lovely now as it was when it was first Rev_ealed to man, and it has as much power to save as it had when first applied to a human heart. We see the grass wither at the coming on of autumn; we see the flower of the field decay; we see man, though confident in his strength, and rejoicing in the rigor of his frame, cut down in an instant; we see cities decline, and kingdoms lose their power: but the word of God is the same now that it was at first, and, amidst all the changes which may ever occur on the earth, that will remain the same.
And this is the word which by the gospel is preached unto you - That is, this gospel is the "word" which was referred to by Isaiah in the passage which has been quoted. In view, then, of the affecting truth stated in the close of this chapter, Pe1 1:24-25 let us learn habitually to reflect on our feebleness and frailty. "We all do fade as a leaf," Isa 64:6. Our glory is like the flower of the field. Our beauty fades, and our strength disappears, as easily as the beauty and vigor of the flower that grows up in the morning, and that in the evening is cut down, Psa 90:6. The rose that blossoms on the cheek of youth may wither as soon as any other rose; the brightness of the eye may become dim, as readily as the beauty of a field covered with flowers; the darkness of death may come over the brow of manliness and intelligence, as readily as night settles down on the landscape and our robes of adorning may be laid aside, as soon as beauty fades in a meadow full of flowers before the scythe of the mower.
There is not an object of natural beauty on which we pride ourselves that will not decay; and soon all our pride and pomp will be laid low in the tomb. It is sad to look on a beautiful lily, a rose, a magnolia, and to think how soon all that beauty will disappear. It is more sad to look on a rosy cheek, a bright eye, a lovely form, an expressive brow, an open, serene, intelligent countenance, and to think how soon all that beauty and brilliancy will fade away. But amidst these changes which beauty undergoes, and the desolations which disease and death spread over the world, it is cheering to think that all is not so. There is that which does not change, which never loses its beauty. "The word of the Lord" abides. His cheering promises, his assurances that there is a brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the religion of Christ, more lovely by far than the most delicate coloring of the lily, remain foRev_er. There they abide, augmenting in loveliness, when the rose fades from the cheek; when the brilliancy departs from the eye; when the body moulders away in the sepulchre. The beauty of religion is the only permanent beauty in the earth; and he that has that need not regret that that which in this mortal frame charms the eye shall fade away like the flower of the field.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: the word: Pe1 1:23; Psa 102:12, Psa 102:26, Psa 119:89; Isa 40:8; Mat 5:18; Luk 16:17
this: Pe1 1:12, Pe1 2:2; Joh 1:1, Joh 1:14; Co1 1:21-24, Co1 2:2, Co1 15:1-4; Eph 2:17, Eph 3:8; Tit 1:3; Pe2 1:19; Jo1 1:1, Jo1 1:3
Geneva 1599
(15) But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
(15) Again lest any man should seek that spiritual force and virtue in feigned imaginations, the apostle calls us back to the word of God: teaching us furthermore, that there is no other word of the Lord to be looked for than this that is preached, in which we must trust alone.
John Gill
But the word of the Lord endureth for ever,.... Though men die, and ministers of the word too, and everything in the world is uncertain, unstable, fleeting, and passing away, and whatever change has been in the ordinances of divine service; yet the word of the Lord, the Gospel of Christ, is settled for ever, and will never pass away:
and this is the word which by the Gospel is preached unto you; this is the apostle's application of the passage in Isaiah, showing that the word of the Lord there is the same with the Gospel preached by him, and the other apostles, at that present time; and is no other than that good tidings Zion is said to bring; see Is 40:9 the selfsame Gospel the Prophet Isaiah preached the apostles did, though with greater clearness, and more success; see Rom 10:8.
Robert Jamieson, A. R. Fausset and David Brown
(Ps 119:89.)
this is the word . . . preached unto you--That is eternal which is born of incorruptible seed (1Pet 1:24): but ye have received the incorruptible seed, the word (1Pet 1:25); therefore ye are born for eternity, and so are bound now to live for eternity (1Pet 1:22-23). Ye have not far to look for the word; it is among you, even the joyful Gospel message which we preach. Doubt not that the Gospel preached to you by our brother Paul, and which ye have embraced, is the eternal truth. Thus the oneness of Paul's and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul labored among and wrote to.