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Expositor's Bible Commentary 1 Peter 2:1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 25 Chapter 5 CHRISTIAN BROTHERHOOD: ITS CHARACTER AND DUTIES 1 Peter 1:22-25 ; 1 Peter 2:1-3 THAT holy lives have been lived in solitude none would venture to dispute, and that devout Christians have found strength for themselves and given examples to the world by withdrawal from the society of their fellows is attested more than once in the history of Christendom. But with lives of such isolation and seclusion the New Testament exhibits little sympathy. To whatever preparation the Christian is exhorted, it is never with a view to himself. Though not of the world, he is to be in the world, that men may profit by his example. The prayer of the Lord for His disciples ere he left them was, not that they might be taken out of the world, but protected from its evils. Christ’s intention was to found a Church, a communion, a brotherhood, and all His language looks that way: "One is your Master, and all ye are brethren"; "So let your light shine before men that they may see your good works and glorify your Father which is in heaven." And of like character is the teaching of the Epistles: "Be kindly affectioned in love of the brethren"; { Romans 12:10 } "Let brotherly love continue". { Hebrews 13:1 } We are in no way surprised therefore when St. Peter turns from his exhortations to personal sobriety, obedience, and holiness, and addresses the converts on the application of these virtues, that through them they may bind in closer bonds the brotherhood of Christ: "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." Obedience is the sole evidence by which the believer can show that God’s call has wrought in him effectually. His election is of the Father’s foreknowledge, his sanctification is the gift of the Holy Spirit, and it is the sprinkling of the blood of Christ which makes him fit for entry into the house of the Father. In the Christian, so called and so aided, there must be a surrender of himself to the guidance of that spirit which deigns to guide him. The law in his members must be mortified, and another and purer law accepted as the rule of his life. This law St. Peter calls "the truth because it has been made manifest in its perfection in the life of Jesus, who is the Way, the Truth, and the Life. Of this example St. Paul testifies as the truth which is in Jesus." He therefore who would cherish the Christian hope will purify himself even as Christ is pure. The way and means unto such purification is obedience. This first and most needful step the Apostle believes, from his knowledge of their lives, that these Asian converts have taken in earnest, and thus have attained to a love of their brethren which differs utterly from the love which the world exhibits, which is true, sincere, unfeigned. But the believer’s life is a life of constant progress. Daily advance is the evidence of vitality. All the language which Scripture applies to it proclaims this to be its character. It is called a walk, a race, a pilgrimage, a warfare. The Christian all his life through will find himself so far from what Christ intends to make him that he must ever be pressing forward. Hence, though they have attained to a stage of purification, have put off in some degree the old man, the Apostle’s exhortation is "Press forward"; "Love one another from the heart fervently." The English word describes a warmth and earnestness of love which is deep-seated and true, but the original expresses more than this, more of the sustained effort to which St. Peter is urging them. It points to incessant striving, to a constancy like that of the prayers of the Church for the Apostle himself when he was in prison, a prayer made unto God without ceasing. So steadfast must be the Christian love; and such love the purified, undistracted heart alone can manifest, a heart which has been released from the entanglements of earthly ambitions and strivings, whose affections are fully set on the things above. Such souls must be filled with the Spirit; a steadfastness like this comes only of the new birth. And of this the converts are reminded in the words which follow: "having been begotten again, not of corruptible seed, but of incorruptible, through the word of God." It is true they are but at the outset of their Christian course: but if any man be in Christ, he is made a new creature. And in this connection the word of God might be taken in a twofold sense. First, the Word who was made flesh, in whom was light; and the light was the life of men. Through His resurrection God has begotten men again to a life which shall know no corruption. But the figure which the Apostle presently employs of the withering grass and the falling flower carries our mind rather to Christ’s explanation of His own parable. The seed is the word of God, which liveth and abideth. And throughout the New Testament the life-possessing and life-giving power of the Gospel is made everywhere conspicuous. When it was first proclaimed, we read again and again, "The word of God grew mightily and prevailed"; { Acts 12:24 } and the figurative language used to describe its character shows how potent is its might. It is the sword of the Spirit; { Ephesians 6:16 } "It is quick and powerful". { Hebrews 4:12 } By it Christ foiled the tempter. It makes those strong in whom it abides. { 1 John 2:14 } It is free, and not bound. { 2 Timothy 2:9 } St. Paul calls it "the power of God unto salvation," { Romans 1:16 } "the word of truth, the gospel of salvation" { Ephesians 1:13 } and says, "It comes, not in word only, but in power". { 1 Thessalonians 1:5 } This is the incorruptible seed of which St Peter speaks. And his words force on our thoughts that for such a seed a fitting ground must be prepared, if the new life of which it is the source is to bear its due fruit. This preparation it is which the Apostle is anxious to enforce, the purifying and cleansing of the seed-plot of men’s hearts. They must not be hardened so as to forbid it access, and leave it for every chance enemy to trample on or carry away; they must not be choked with alien thoughts and purposes: the cares of life, the pleasures of the world. Such things perish in the using, and can have no affinity with the living and abiding word of God, which, even as He, is eternal and unchanging. And herewith is bound up a very solemn thought. The word may be neglected, may be choked, in individual hearts; but still it liveth and abideth, and will appear to testify against the scorners: "He that rejecteth Me and receiveth not My words hath one that judgeth Him; the word that I have spoken, the same shall judge him in the last day. For I have not spoken of Myself". { John 12:48 } But for those who accept the message of the word and live thereby St. Peter’s language is full of comfort, especially to those who are in like affliction with these Asian Christians. For them the acceptance of the faith of Jesus must have meant the rending asunder of earthly ties; the natural brotherhood would be theirs no longer. But they are enrolled in a new family-a family which cannot perish, whose seed is incorruptible, whose kinship shall stretch forward and be ever enlarging through all time and into eternity. For they, like the word by which they are begotten again, will live and abide for evermore. And confirming this lesson by the prophecy of Isaiah, { Isaiah 40:6-8 } the Apostle thus links together the ancient Scriptures and the New Testament. But in so doing he shows by his language how he regards the latter as more excellent and a mighty advance upon the former. The margin of the Revised Version helpfully indicates the difference of the words. In Isaiah the teaching is styled a saying. It was the word whereby God, through some intermediary, made known his will to the children of men. But under the Gospel the word is that living, spiritual power which is used as synonymous with the Lord Himself. The word of good tidings has now been spoken unto men by a Son, the very image of the Divine substance, the effulgence of God’s glory, and now possesses a might quick even to discern the thoughts and intents of the heart. This is verily the living word of God. { Hebrews 4:12 } And we of today can see what ground there was for the Apostle’s faith and for his teaching, how true the prophetic word has been found in the events of history. "All flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: but the, word of the Lord abideth forever." When we cast our thoughts back to the time when St. Peter wrote, we see the converts who had accepted the word of God a mere handful of people amid the throngs of heathendom, the religion which they professed the scorn of all about them, to the Jews a stumbling-block, to the Greeks foolishness, and its preachers in the main a few poor, untrained, un-influential men, of no rank or conspicuous ability. On the other hand, worshipping crowds proclaimed the greatness of Diana of the Ephesians, and the power of the Roman Empire was at its height, or seemed so, with the whole of the civilized world owning its sway. And now that world’s wonder, the temple at Ephesus, is a pile of ruins, and over the Roman power such changes have passed that it has utterly faded out of existence; but the doctrines of the Galilean, who claimed to be the Incarnate Word of God, are daily extending their influence, proving their vitality to be Divine. But though in his language he has seemed to mark the superiority of the Gospel message, the Apostle is deeply conscious that the office of the preacher has much, nay, its chief character, in common with that of the prophet. Hence he proceeds to call the Gospel message, now that it is left to the lips of Evangelists and Apostles to proclaim, a saying like that of Isaiah. In this way he links the New Testament to the Old, the prophet to the preacher. Both spake the same word of God; both were moved by the same spirit; both proclaimed the same deliverance, the one looking onward in hope to the coming Redeemer, the other proclaiming that the redemption had been accomplished. "This is the telling" (the saying) "of good tidings which was preached unto you." Here Peter seems to allude to a preaching earlier than his own, and to none can we attribute the evangelization of these parts of Asia with more probability than to St. Paul and his missionary colleagues. But there was no note of disagreement between these early ambassadors of Christ. They could all say of their work, "Whether it were I or they, so we preached, and so ye believed." Having spoken of the seed, the Apostle now turns to the seed plot which needs its special preparation. It must be cleared and broken up, or the seed, though scattered, will have small chance of roothold. But here St. Peter recurs to his former metaphor. He has spoken { 1 Peter 1:13 } of the Christian’s equipment, how with girded loins he should prepare himself for the coming struggle. He now speaks of what he must lay aside. He has been purified, or made to long after purification, through his obedience to the truth, so that he can with earnest desire seek to make known his love to the brethren; and the word of God is powerful to overcome such dispositions as are destructive of brotherly love. Hence it is to no hopeless, unaided conflict that the Apostle urges his converts when he writes of their "putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings." It is a formidable list of evils, but St. Peter’s words treat them as forming no part of the true man. These are overgrowths, which can be stripped away, though the operation will many a time be painful enough; they have enveloped and enclosed the sinner, and cling close about him, but the sanctification of the Spirit can help him to be unclothed of them all. They are the forces which make for discord. The word of good tidings began with "peace on earth, good will towards men." Hence those who hearken to the message must put away everything contrary thereto. First in the Apostle’s enumeration stands a general term, wickedness, those which follow it being various forms of its development. We learn how utterly alien this wickedness is to the spirit of Christ when we notice the employment of the word to describe the sin of Simon: "Thou hast neither part nor lot in this matter, for thy heart is not right before God". { Acts 8:22 } Such a man had no comprehension of the source of the Apostolic powers; the sacred things of God were unknown to one who could treat such gifts as merchandise. And it is full of interest in the present connection to observe that what our English Version there renders "matter" is really, as the margin (R.V.) shows, "word." It was the word of God which was mighty in the first preachers, which was growing and prevailing as they testified unto Christ, and in this "word" a heart like Simon’s could have no share. He was no fit member of the fellowship of Christ. Guile was the sin of Jacob, a sin which brake the bond of brotherhood between him and Esau, and wrought so much misery in the whole of Jacob’s family history. Guile was not found in Nathanael. The searching eye of Jesus saw that the sin of the "supplanter" was not in him. Hence he is pointed out as an example of the true Israel, that which the race of Jacob was intended to become. That hypocrisy is a foe to brotherhood our Lord makes evident as he reproaches the Pharisees for this sin. "I thank Thee that I am not as other men are, nor even as this publican," are words which could never rise to the lips of him whose heart was purified by the Spirit of God; and envy brings hatred in its train. It was by envy that Saul was incited to seek the death of David; it was from envy that Joseph’s brethren sold him into Egypt; through envy a greater than Joseph was sold to be crucified, { Matthew 27:18 } and this sin led to war in heaven itself. From evil-speaking these Asian converts themselves had to suffer, and would know by experience its mischievous effects. They were spoken against as evil-doers, as the Apostle notes twice over. { 1 Peter 2:12 } This evil adds cowardice to its other baneful qualities, for it takes advantage of the absence of him against whom it is directed, and is that vice which in 2 Corinthians 12:20 is described as backbiting, a rendering which the Revised Version leaves undisturbed, while those who indulge in it are called backbiters. { Romans 1:30 } St. James has much to say in its dispraise: "Speak not one against another, brethren. He that speaketh against a brother or judgeth his brother speaketh against the law, and judgeth the law." { Jam 4:11 } Such a one is intruding into the prerogative of God Himself, and passing sentence where he can have no sure knowledge of the acts which he judges. "Evil-speaking," says one of the Apostolic Fathers, "is a restless demon, never at peace. So speak no evil of any, nor take pleasure in listening thereto." By good works St. Peter instructs his converts to live down such cowardly slanders, that those who revile their good manner of life in Christ may be put to shame thereby. Purity will overcome iniquity, innocence gain the day against deceit. But the transformation to which the Apostle exhorts them must be verily to become a new creation, and so he goes on to speak of their condition as one akin to that of newborn babes. These, by natural instincts, turn away from all that will hurt them, and seek only what can nourish and support. To such right inclinations, to such simplicity of desire, must the Christian be brought. He has been born again of the word of God. From this he is to seek his constant nurture, as instinctively as the babe turns to its mother’s breast. This is able to save the soul, { Jam 1:21 } but it cannot be received unless the vices which war against it be put away, and a spirit of meekness take their place. They seek other and less pure food for their support. Christians are to long for the spiritual milk which is without guile. This food for babes in Christ is the word, which is taken by the Spirit and offered a nurture for the soul. But there must be a longing for, a readiness to accept, what is offered. For the spiritual appeals to the reason of man, and though offered, is not forced on him. The Spirit takes of the things of Christ and shows them unto us. And the purification, the clearing off and putting away corrupt dispositions, about which the Apostle speaks so earnestly, applies an eye-salve to the inward vision which helps us to see things in their true light, and so to long for what is really profitable food without guile, which does not disappoint the hope of those that seek it. "That ye may grow thereby unto salvation." It is called the word of salvation. "To you," says St. Paul to the men of Antioch, { Acts 13:26 } is the word of this salvation sent forth; and through it is proclaimed the remission of sins. The healthy condition of the life of the soul is evidenced by these two signs: longing for proper food and growth by partaking thereof. For there is no standing still in spiritual life, any more than in the natural life. Where there is no growth, decay has already set in; if there be no waxing of the powers, they have already begun to wane. To the natural human growth there must needs come this waning; the body will decay: but the spiritual increase can continue, must continue, until the stature of the fullness of Christ be attained, till we come to be made like unto Him when we see Him as He is. Watch, then, strive and pray for growth, "if ye have tasted that the Lord is gracious." The true food once found and appreciated, the joy of this support will be such that no other will ever be desired. Hence St. Peter adopts, or rather adapts, the words of the Psalmist { Psalm 34:9 } who tells of the blessedness of trusting in the Lord. The angels of the Lord encampeth round about them that fear Him and setteth them free. This is the initial stage: the deliverance from the power of evil. Then come the desire and longing for the true strength. "O taste and see that the Lord is gracious; blessed is the man that findeth refuge in Him." The joy of such a refuge can come even to those who are suffering after the fashion of the Asian converts. But the Psalmist’s words are full of teaching. God’s training is empirical. Spiritual experience comes before spiritual knowledge. Well does St. Bernard say of this lesson, though his words pass the power of translation, "Unless you have tasted you will not see. The food is the hidden manna; it is the new name which no one knows but he who receives it. It is not external training, but the unction of the Spirit, which teaches; it is not knowledge ( scientia ) which grasps the truth, but the conscience ( conscientia ) which attests it." 1 Peter 2:4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Chapter 6 THE PRIESTHOOD OF BELIEVERS 1 Peter 2:4-10 LEAVING the exhortation to individual duties, the Apostle turns now to describe the Christian society in relation to its Divine Founder, and tells both of the privileges possessed by believers, and of the services which they ought to render. He employs for illustration a figure very common in Holy Scripture, and compares the faithful to stones in the structure of some noble edifice, built upon a sure foundation. Such language on his lips must have had a deep significance. He was the rock-man; his name Peter was bestowed by Christ in recognition of his grand confession: and Jesus had consecrated the simile which the Apostle uses by His own words. "Upon this rock I will build My Church" { Matthew 16:18 } words which were daily finding a blessed fulfillment in the growth of these Asian Churches. A rock is no unusual figure in the Old Testament to represent God’s faithfulness, and its use is specially frequent in Isaiah and the Psalms. "In the Lord Jehovah is an everlasting rock," { Isaiah 26:4 } says the prophet; again he calls God "the rock of Israel"; { Isaiah 30:29 } while the prayers of the Psalmist are full of the same thought concerning the Divine might and protection: "Be Thou my strong rock and my fortress" { Psalm 31:2 } "Lead me to the Rock that is higher than I"; { Psalm 61:2 } "O God, my rock and my Redeemer". { Psalm 19:14 } But the language of the New Testament goes farther than that of the Old. Strength, protection, permanence-these were attributes of the rock of which Isaiah spake and David sang. The life-possessing and life-imparting virtue of the Spirit of Christ is a part of the glad tidings of the Gospel. Through Him were light and immortality brought to light. The rock which lives is found in Jesus Christ. In Him is life without measure, ready to be imparted to all who seek to be built up in Him. "Unto whom coming, a living stone, rejected indeed of men, but with God elect, precious." By purification of thought, and act, and word, that childlike frame has been sought after which fits them to draw near; and they come with full assurance. Jesus they know as the Crucified, as the Lord who came to His own, and they received Him not. Generations of preparation had not made Jewry ready for her King’s coming, had failed to impress the people with the signs of His advent; and so they disowned Him, and cried, "We have no king but Caesar." But the converts know Jesus also as Him who was raised from the dead and exalted to glory. This honor He hath "with God." No other than He could bring salvation. Therefore has he received a name that is above every name. And "with God" here signifies that heavenly exaltation and glory. The sense is as when Jesus testifies, "I speak what I have seen with My Father" { John 8:38 } -that is, in heaven- or when He prays, "Glorify me, O Father, with Thine own self". { John 17:5 } From this excellent glory He sends down His Spirit, and gives to His people a share of that life which has been made manifest in Him. Their part is but to come, to seek, and every one that seeketh is sure to find. "Ye also, as living stones, are built up a spiritual house." Not because they are living men does the Apostle speak of them as living stones. They may be full of the vigor of natural life, yet have no part in Christ. The life which joins men to Him comes by the new birth. And the union of believers with Christ makes itself patent by a daily progress. He is a living stone; they are to be made more and more like Him by a constant drawing near, a constant drinking in from His fullness of the life which is the light of men. In this light new graces grow within them; old sins are cast aside. By this preparation, this shaping of the living stones, the Spirit fits Christians for their place in the Spiritual building, unites them with one another and with Christ, fashions out of them a true communion of saints-saints, who, that they may advance in saintliness, have duties to perform both directly to God and for His sake to the world around. By diligence therein the upbuilding goes daily forward. First, they are "to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ." From the day when God revealed His will on Sinai, such has been the ideal set before His chosen servants. "Ye shall be unto Me a kingdom of priests and a holy nation" { Exodus 19:6 } stands in the preface of the Divinely given law. And God changes not. Hence the praise of the Lamb’s finished work when He has purchased unto God men of every tribe, and tongue, and people, and nation is sung before the throne in the self-same strain: "Thou madest them to be unto God a kingdom and priests". { Revelation 5:10 } Under the early dispensation God was leading men up from material sacrifices to pay unto Him true spiritual worship. The Psalmist has learnt the lesson when he pleads, "Offer the sacrifices of righteousness, and put your trust in me" { Psalm 4:6 } and Hosea’s sense of what was well-pleasing to God is made clear in his exhortation. "Take with you words and return unto the Lord; say unto Him, Take away all iniquity, and accept that which is good, so will we render as bullocks the offering of our lips". { Hosea 14:3 } The Apostle to the Romans is hardly more explicit than this when he urges, "present your bodies a living sacrifice," { Romans 12:1 } or to the Hebrews, "Let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name". { Hebrews 13:15 } But the Apostles could add to the exhortations of the prophets and psalmists a ground of blessed assurance, could promise how these living sacrifices, these offerings of praise, had gained a certainty of acceptance through Jesus Christ: "Through Him we have boldness and access in confidence through our faith in Him"; { Ephesians 3:12 } and in another place, "Having Him as a great priest over the house of God," that spiritual house into which believers are builded, "let us draw near with a true heart, in fullness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water". { Hebrews 10:22 } Thus do believers become priests unto God, in every place lifting up holy hands in prayer, prayer which is made acceptable through their great High-priest. It was only from oral teaching that these Asian Christians knew of those lessons which we now can quote as the earliest messages to the Church of Christ. The Scripture was to them as yet the Scripture of the Old Testament, and to this St. Peter points them for the confirmation which it supplies. And his quotation is worthy of notice both for its manner and its matter: "Because it is contained in Scripture, Behold, I lay in Zion a chief cornerstone, elect, precious; and he that believeth on Him shall not be put to shame." The passage is from Isaiah; { Isaiah 28:16 } but a comparison with that verse shows us that the Apostle has not quoted all the words of the prophet, and that what he has given corresponds much more closely with the Greek of the Septuagint than with the Hebrew. The latter concludes, "He that believeth shall not make haste," and contains some words not represented in the version of the Seventy. The variations which St. Peter accepts are such as to assure us that for him (and the same is true for the rest of the Apostles) the purport, the spiritual lessons, of the word were all which he counted essential. Neither Christ Himself nor His Apostles adhere in quotation to precise verbal exactness. They felt that there lay behind the older record so many deep meanings for which the fathers of old were not prepared, but which Gospel light made clear. To somewhat of this fuller sense the translators of the Septuagint seem to have been guided. They lived nearer to the rising of the daystar. Through their labors God was in part preparing the world for the message of Christ. The words which Isaiah was guided to use express the confidence of a believer who was looking onward to God’s promise as in the future: "He shall not make haste." He knows that the purpose of God will be brought to pass; that, as the prophet elsewhere says, "The Lord will hasten it in its time." { Isaiah 60:22 } Man is not to step in, Jacob-like, to anticipate the Divine working. But "shall not be ashamed" was a form of the promise more suited to the days of St. Peter and these infant Churches. For the name of Christ was in many ways made a reproach; and only men of faith, like Moses and the heroes celebrated with him in Hebrews 11:1-40 , could count that reproach greater riches than the treasures of Egypt. Other and weaker hearts needed encouragement, needed to be pointed to the privileges and glories which are the inheritance of the followers of Jesus. And in this spirit he applies the prophetic words, "For you therefore which believe is the preciousness." Faith makes real all the offers of the Gospel. It opens heaven, as to the vision of St. Stephen, so that while they are still here believers behold the glory of God to which Christ has been exalted, are assured of the victory which has been won for them, and that in His strength they may conquer also. Thus they receive continually the earnest of those precious and exceeding great promises { 2 Peter 1:4 } whereby they become partakers of the Divine nature. But all men have not faith. The Bible tells us this on every page. God knows what is in man, and in His revelation He has set forth not only invitations and blessings, but warnings and penalties. Life and good, death and evil-these have been continually proclaimed as linked together by God’s law, but ever with the exhortation, "Choose life." Of such warning messages St. Peter gives examples from prophecy and psalm: "But for such as disbelieve, the stone which the builders rejected, the same was made the head of the corner," { Psalm 118:22 } "and a stone of stumbling and a rock of offense"; { Isaiah 8:14 } "for they stumble at the word, being disobedient." Here the Apostle touches the root of the evil. The test of faith is obedience. It was so in Eden; it must be ever so. But now, as then, the tempter comes with his insidious questionings, "Hath God said?" and sowing doubts, he goes his way, leaving them to work; and work they do. Now it is the truth, now the wisdom, of the command, that men stumble at. But in each case they disobey. Those leave it unobserved; these despise and set it at naught. And the penalty is sure. For mark the twofold aspect of God’s dealing which is set forth in the passages chosen by St. Peter to enforce his lesson. Spite of man’s disobedience, God’s purpose is not thwarted. The stone which He laid in Zion has been made the head of the corner. Though rejected by some builders it has lost none of its preciousness, none of its strength. Those who draw near unto it find life thereby; are made fit for their places in the Divine building, in the kingdom of the Lord’s house which He will most surely establish as the latter days draw on. But they who disobey are overthrown. The despised stone, which is the sure word of God, rises up in men’s self-chosen path, and makes them fall, and at the last, if they persist in despising it, will appear for their condemnation. "Whereunto also they were appointed." The Apostle has in mind the words of Isaiah, how the prophet, in that place from which he has just quoted, declares that many shall stumble and fall, and be broken, and be snared, and be taken. This is the lot of the disobedient. These penalties dog that sin. It is the unvarying law of God. The Bible teaches this from first to last, by precepts as well as by examples. The disobedient must stumble. But the Bible does not teach that any were appointed unto disobedience. Such fatalist lessons are alien to God’s infinite love. The two ways are set before all men. God tries us thus because He has gifted us above the rest of creation, that we may render Him a willing service. But neither prophet nor Apostle teaches that to stumble is to be finally cast away. Both picture God’s mercy in as large terms as those in which St. Paul speaks of the Jews: "Did God cast off His people? God forbid…They, if they continue not in their unbelief, shall be grafted in, for God is able to graft them in again". { Romans 11:1-36 } A hardening in part hath befallen Israel, and to the Church of Christ there is offered the blessedness which aforetime was to be the portion of the chosen people. But the offer is made on like terms of obedient service, and involves large duties. St. Peter marks the likeness of the two offers by choosing the words of the Old Testament to describe the Christian calling, with its privileges and its duties. Believers in Christ are a peculiar treasure unto God from among all people, a kingdom of priests, and a holy nation, even as was said to Israel { Exodus 19:5-6 } when they came out of Egypt and received the Law from Sinai. But among the dispersion, for whom he writes, there were those who had been heathens, as well as the converts from Judaism. That he may show them also to be embraced in the new covenant, and their calling contemplated under the old, the Apostle points to another of God’s promises, where Hosea { Hosea 1:10-11 ; Hosea 2:1-23 } tells of the grace that was ready to be shed forth on them which in time past were no people, but now are the people of God, which had not obtained mercy, but now have obtained mercy. Thus all, Jew and Gentile, are t

Wherefore laying aside all malice. 1 Peter 2:1-3 Malice laid aside John Rogers. I. THAT REGENERATION AND THE LOW OF SIN CANNOT STAND TOGETHER, it must needs be accompanied with a new life. Do vines bear brambles? II. THAT THERE IS NO PERFECTION HERE TO BE ATTAINED, for even the best have sin dwelling, though not reigning, in them. III. THAT IT IS NO EASY THING TO BE A CHRISTIAN. IV. THAT UNDER THOSE CORRUPTIONS HERE NAMED ALL OTHERS ARE INCLUDED. V. THAT MOST OF THOSE HERE MENTIONED ARE INWARD CORRUPTIONS WHICH WE MUST AS WELL AVOID AS THE OUTWARD. ( John Rogers. )

2:1-10 Evil-speaking is a sign of malice and guile in the heart; and hinders our profiting by the word of God. A new life needs suitable food. Infants desire milk, and make the best endeavours for it which they are able to do; such must be a Christian's desires after the word of God. Our Lord Jesus Christ is very merciful to us miserable sinners; and he has a fulness of grace. But even the best of God's servants, in this life, have only a taste of the consolations of God. Christ is called a Stone, to teach his servants that he is their protection and security, the foundation on which they are built. He is precious in the excellence of his nature, the dignity of his office, and the glory of his services. All true believers are a holy priesthood; sacred to God, serviceable to others, endowed with heavenly gifts and graces. But the most spiritual sacrifices of the best in prayer and praise are not acceptable, except through Jesus Christ. Christ is the chief Corner-stone, that unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabric. Elected, or chosen, for a foundation that is everlasting. Precious beyond compare, by all that can give worth. To be built on Christ means, to believe in him; but in this many deceive themselves, they consider not what it is, nor the necessity of it, to partake of the salvation he has wrought. Though the frame of the world were falling to pieces, that man who is built on this foundation may hear it without fear. He shall not be confounded. The believing soul makes haste to Christ, but it never finds cause to hasten from him. All true Christians are a chosen generation; they make one family, a people distinct from the world: of another spirit, principle, and practice; which they could never be, if they were not chosen in Christ to be such, and sanctified by his Spirit. Their first state is a state of gross darkness, but they are called out of darkness into a state of joy, pleasure, and prosperity; that they should show forth the praises of the Lord by their profession of his truth, and their good conduct. How vast their obligations to Him who has made them his people, and has shown mercy to them! To be without this mercy is a woful state, though a man have all worldly enjoyments. And there is nothing that so kindly works repentance, as right thoughts of the mercy and love of God. Let us not dare to abuse and affront the free grace of God, if we mean to be saved by it; but let all who would be found among those who obtain mercy, walk as his people. 2:11,12 Even the best of men, the chosen generation, the people of God, need to be exhorted to keep from the worst sins. And fleshly lusts are most destructive to man's soul. It is a sore judgment to be given up to them. There is a day of visitation coming, wherein God may call to repentance by his word and his grace; then many will glorify God, and the holy lives of his people will have promoted the happy change. 2:13-17 A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God. 2:18-25 Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.