[1 Pet. 5:1] The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of HaMashiach, and also a partaker of the glory that shall be revealed:
The idea of the elder came into church life from Jewish culture (Exodus 3:16, 12:21, 19:7). The word "elder" simply speaks of the maturity and wisdom that an older person should have, making them qualified for leadership. One could not even become an elder until they were at least 30 years old with the experiences life has taught. In its application, it is more about wisdom and maturity than age.
It was the practice of Paul and Barnabas to appoint elders in the churches they had founded (Acts 14:23). There was also the development of the office of pastor, who was essentially a teaching elder (1 Timothy 5:17) who appointed and guided elders and other leaders (1 Timothy 3:1-13, 2 Timothy 2:2, Titus 1:5-9).
Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs.
Peter is qualified to speak because he is a fellow elder. Though Peter was clearly the prominent disciple among the twelve, he claims no special privilege or position.
Peter saw both suffering and glory in the life of Y’Shua, he can speak with the authority of an eyewitness. His higher dignity as an apostle is herein delicately implied, as eye witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Acts 1:21, 22; 2:32; 10:39. That is why the Hebrews did not accept Paul as an apostle of the Messiah, so Paul went to the Gentiles.
And elder is to feed the flock promptly and heartily, without selfish motive of gain seeking, as the Israelites gave their services willing-heartedly to the sanctuary. It is important for shepherds - pastors - to realize that they lead Y’Shua' sheep. He is the Shepherd, He is the Overseer, the shepherd doesn't work for the sheep, and he works for the Chief Shepherd.
We are proud of our humility, vain of our meekness; and, putting on the saintliest look; we wonder whether all around are not admiring us for our lowliness. True humility is shown by our ability to cast our care upon G-d. It is proud presumption to take things into our own worry and care about things that G-d has promised to take care of (Matthew 5:31-34).
Showing posts with label 1 Peter. Show all posts
Showing posts with label 1 Peter. Show all posts
Called 'Christian'
[1 Peter 4:16] Yet if any man suffer as a Christian, …
Christian was the name given in contempt first at Antioch. Acts 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6:3; "disciples," Acts 6:1; "those of the way," Acts 9:2; "saints," Ro mans 1:7; by the Jews (who denied that Y’Shua was the Messiah, and so would never invent the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Acts 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new era in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages.--an undersigned proof that the New Testament was composed when it professes). When the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
Christian was the name given in contempt first at Antioch. Acts 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6:3; "disciples," Acts 6:1; "those of the way," Acts 9:2; "saints," Ro mans 1:7; by the Jews (who denied that Y’Shua was the Messiah, and so would never invent the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Acts 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new era in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages.--an undersigned proof that the New Testament was composed when it professes). When the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
Suffering With Patients
[1 Peter 4:1] Forasmuch then as HaMashiach hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
In the last days, Believers should have an attitude of commitment. We must bear our trials, notwithstanding our persecutions, following the example of our Savior. Peter would have us pure and harmless, patient and submissive, faithful in the performance of our duties, and confidently looking forward to the time when we should be delivered.
Having the same mind of suffering with patient willingness what G-d wills us to suffer. Y’Shua communicated the same idea when He told us that anyone who would come after Him must take up his cross and follow (Matthew 16:24). Taking up the cross-meant that you were committed and not looking back!
Arm yourself with the same mind: Many of us are defeated in our battle against sin because we refuse to sacrifice anything in the battle. We only want victory if it comes easily to us. Y’Shua called us to have the kind of attitude that would sacrifice in the battle against sin (Matthew 5:29-30).
G-d calls us to have is nothing isn't greater than the commitment Y’Shua had in enduring suffering for our salvation. In the last days, we need to have a commitment to G-d that will endure through great struggles.
Having a readiness to suffer in the cause of religion, a readiness to die as He had done this readiness to suffer and die, the apostle speaks of as amour, and having this is represented as being armed. Amour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial. When we are ready to die, will answer the purpose of amour in engaging in the conflicts and strife’s which pertain to us as Believers, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Y’Shua had, and this will be the best defense against our foes, and the best security of victory.
When a person has suffered physical persecution for the sake of Y’Shua, it almost always profoundly changes their outlook regarding sin and the pursuit of the lusts of the flesh. He is more likely to live the rest of his time in the flesh for the lusts of men, but for the will of G-d.
Many Believers who believe that Y’Shua is coming soon are basing when on prophecy charts and political events; fail to watchful of measuring our readiness for His coming. It is a profound, and foolish, waste of time for Believers to live like the world, and we must simply stop being double-minded and start living as Believers.
As we serve one another, we do it with the strength G-d provides, the ability which G-d supplies - so that to Him belong the glory and the dominion forever and ever.
In the last days, Believers should have an attitude of commitment. We must bear our trials, notwithstanding our persecutions, following the example of our Savior. Peter would have us pure and harmless, patient and submissive, faithful in the performance of our duties, and confidently looking forward to the time when we should be delivered.
Having the same mind of suffering with patient willingness what G-d wills us to suffer. Y’Shua communicated the same idea when He told us that anyone who would come after Him must take up his cross and follow (Matthew 16:24). Taking up the cross-meant that you were committed and not looking back!
Arm yourself with the same mind: Many of us are defeated in our battle against sin because we refuse to sacrifice anything in the battle. We only want victory if it comes easily to us. Y’Shua called us to have the kind of attitude that would sacrifice in the battle against sin (Matthew 5:29-30).
G-d calls us to have is nothing isn't greater than the commitment Y’Shua had in enduring suffering for our salvation. In the last days, we need to have a commitment to G-d that will endure through great struggles.
Having a readiness to suffer in the cause of religion, a readiness to die as He had done this readiness to suffer and die, the apostle speaks of as amour, and having this is represented as being armed. Amour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial. When we are ready to die, will answer the purpose of amour in engaging in the conflicts and strife’s which pertain to us as Believers, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Y’Shua had, and this will be the best defense against our foes, and the best security of victory.
When a person has suffered physical persecution for the sake of Y’Shua, it almost always profoundly changes their outlook regarding sin and the pursuit of the lusts of the flesh. He is more likely to live the rest of his time in the flesh for the lusts of men, but for the will of G-d.
Many Believers who believe that Y’Shua is coming soon are basing when on prophecy charts and political events; fail to watchful of measuring our readiness for His coming. It is a profound, and foolish, waste of time for Believers to live like the world, and we must simply stop being double-minded and start living as Believers.
As we serve one another, we do it with the strength G-d provides, the ability which G-d supplies - so that to Him belong the glory and the dominion forever and ever.
Marital Duties
[1 Peter 3:1-2] Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear.[7] Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
The heart of a godly wife will be submissive to her husband. This submission isn't a reward for the husband's good behavior; it is commanded by G-d as the proper order for the home. Their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives. Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse.” An attachment to the woman who is a teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation.
The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness. But if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation.
Yet, submission to authority can be totally consistent with equality in importance, dignity, and honor. Y’Shua was subject to both His parents and to G-d the Father, but was not lower than either of them. Thus, the command to wives to be subject to their husbands should never be taken to imply inferior personhood or spirituality, or lesser importance.
We submit to G-d appointed authority as our obligation before G-d, unless that authority directs us to sin. In that case, it is right to obey G-d rather than men (Acts 4:19-20).
Observe that wives are called to submit to their own husbands, not to men in general. Male headship is a principle of G-d for the home, not for society in general.
A wife's submission is a powerful expression of her trust in G-d. This kind of faith and obedience can accomplish great things, even without a word.
In the culture of the ancient world, it was almost unthinkable for a wife to adopt a different religion than her husband. Believing women who came to Y’Shua before their husbands needed instruction.
Wives may want to shape their husbands - either to Messiah or in Messiah - through their words. Peter reminds them that G-d's plan is that wives impact their husbands not through persuasive lectures, but through godly submission, chaste conduct, and the fear of G-d.
There is a sense in which a wife's efforts to shape her husband through her own words and efforts may hinder the power of G-d's working on the husband. It is much more effective it is to submit G-d's way, demonstrating trust in Him, and to let G-d have his way with the husband.
Fear means a reverential, towards our husbands, scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
Do not let your adornment be merely outward: Peter does forbid all adornment. But for the godly woman, outward adornment is always in moderation, and her emphasis is always on inward adornment.
In the arranging the hair: In the world Peter lived in, women arranged and dyed their hair, they also wore wigs, especially blonde wigs, made with hair imported from Germany. All this adornment is merely outward. Peter does not forbid a woman fixing her hair, or wearing jewelry, any more than he forbids her wearing apparel (fine is not in the original). Rather let it be the hidden person of the heart: Real beauty comes from the hidden person of the heart, it isn't something you wear or primp for, but it is something you are.
The incorruptible beauty of a gentle and quiet spirit: The inner beauty of a godly woman is incorruptible. This means that it does not decay or get worse with age. Instead, incorruptible beauty only gets better with age, and is of so much more value that the beauty that comes from the hair, jewelry, or clothing.
When women submit to their husbands, and when the do not put trust in their outward adornment, they are like the holy women of former times who trusted in G-d. They powerfully demonstrate their faith.
First, Sara obeyed Abraham, even when it was difficult and he was wrong (as in Genesis 12:10-20). Second, she honored Abraham by calling him lord. It is possible to obey someone without showing them the honor that is part of submission. True submission knows the place of both obedience and honor.
True submission, full of faith in G-d, has no room for fear or terror. It does well and leaves the result to G-d, not man.
The duty of husbands was to render all proper honor to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered; implying,
1. That in the most important respects they were on equality;
2. That they would pray together, or that there would be family prayer; and,
3. That it was the duty of husband and wife so to live together that their prayers might ascend from united hearts and that it would be consistent for G-d to answer them.
5. Be of one mind; to have compassion; to love.
6. Never to render evil for evil, or railing for railing.
7. They were to remember the promises of length of days, and of honor, made to their spouse.
As to the weaker vessel: In this context, weaker speaks of the woman's relative physical weakness in comparison to men. Men aren't necessarily stronger spiritually than women are, but they are generally stronger physically. As Peter brought in the idea of the woman's feminine nature with the words the wife, he continues in appreciating the feminine nature and how a husband should respond to it a godly husband recognizes whatever limitations his wife has physically, and he does not expect more from her than is appropriate.
The heart of a godly husband dwell with the wife with understanding, giving honor to the wife, he abides with his wife. He doesn't merely share a house, but he truly lives with her.
He who loves his wife loves himself (Ephesians 5:28). The godly husband understands the essential unity G-d has established between husband and wife.
A godly husband undertakes the important job of understanding his wife. By knowing her well, he is able to demonstrate his love for her far more effectively. When a husband has this understanding, G-d directs him to use it, to dwell with his wife with understanding. He is supposed to take his understanding and apply it in daily life with his wife.
A godly husband knows how to make his wife feel honored. Though she submits to him, he takes care that she does not feel like she is an employee or under dictator.
This was a radical teaching in the world Peter lived in. In that ancient culture, a husband had absolute rights over his wife, and the wife had virtually no rights in the marriage. In the Roman world, if a man caught his wife in an act of adultery, he could kill her on the spot. But if a wife caught her husband, she could do nothing against him. All the duties and obligations in marriage were put on the wife. Peter's radical teaching is that the husband has G-d-ordained duties and obligations toward his wife.
A godly husband realizes that his spouse is not only his wife, but also his sister in Y’Shua. Part of their inheritance in the L-rd is only realized in their oneness as husband and wife. This reminds husbands that even though they have been given great authority within marriage, their wives are still equal to them in spiritual privilege and eternal importance: they are 'joint heirs.' The head (husband) cannot function with out the heart (wife).
The failure to live as a godly husband has spiritual consequences. It can and it will hinder prayer.
Most of us are willing to have one mind, as long as that one mind is my mind! But the one mind is to be the mind of Messiah (1 Corinthians 2:16). Our common mind is to be Y’Shua' mind.
The greatest challenge to our love for our mates comes when we are wronged. At those times, we are called to not return evil for evil, but to give a blessing instead. No dispute, argument, or personality conflict among believers should linger. Even if one gets out of line, the loving response of the other should keep the problem small and short-lived.
Do you have the heart to be a godly husband and a godly wife?
Eyewitnesses
[1 Peter 2:12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify G-d in the day of visitation.
[15] For so is the will of G-d, that with well doing ye may put to silence the ignorance of foolish men:
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from G-d, and then love given to our neighbors who are watching our every move.
They by whom you are surrounded, and who will certainly observe your conduct, they shall be eyewitnesses and shall behold on close inspection; as opposed to their ignorance of the true character of Believers, maybe judging you on mere hearsay or appearances. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though you can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing your godly conduct.
Neighbors form a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well in all things, not with a view to our own glory, but to the glory of G-d.
Put to silence of one’s neighbors is literally, to muzzle, to stop the mouth. Their ignorance is spiritual not having the knowledge of G-d, and therefore ignorant of the children of G-d, and misconstruing their acts, influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief.
One needs to maintain such a living and walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably inclined towards Christianity. One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.
That by doing good you may put to silence the ignorance of foolish men: Peter knows that our conduct is a way to defend the gospel. He knows that those who never read the Bible will read our lives, so it is by doing good that we put to silence the ignorance of foolish men.
Honor all people, love the brotherhood and fear G-d.
[15] For so is the will of G-d, that with well doing ye may put to silence the ignorance of foolish men:
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from G-d, and then love given to our neighbors who are watching our every move.
They by whom you are surrounded, and who will certainly observe your conduct, they shall be eyewitnesses and shall behold on close inspection; as opposed to their ignorance of the true character of Believers, maybe judging you on mere hearsay or appearances. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though you can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing your godly conduct.
Neighbors form a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well in all things, not with a view to our own glory, but to the glory of G-d.
Put to silence of one’s neighbors is literally, to muzzle, to stop the mouth. Their ignorance is spiritual not having the knowledge of G-d, and therefore ignorant of the children of G-d, and misconstruing their acts, influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief.
One needs to maintain such a living and walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably inclined towards Christianity. One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.
That by doing good you may put to silence the ignorance of foolish men: Peter knows that our conduct is a way to defend the gospel. He knows that those who never read the Bible will read our lives, so it is by doing good that we put to silence the ignorance of foolish men.
Honor all people, love the brotherhood and fear G-d.
Passing Through
[1 Pet. 2:11] Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
[12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify G-d in the day of visitation.
Strangers means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Believers are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners.
Pilgrims is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Believers have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons as sojourners and travelers do.
Even while engaged here in the necessary callings of life--their studies, their farming, and their merchandize--their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.
We should not burden ourselves with much of this world's goods. Many professed Believers get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.
To be a Believer means to fight against the lusts of the flesh, and the battle continues as long as we live in this flesh. It is easy for us to see how the pursuit of fleshly lusts can destroy our body physically. Just ask the alcoholic dying of liver disease, or ask the sexually immoral person with AIDS or one of the 350,000 people on this earth who contracted a sexually transmitted disease. Disease and death of the inner man is a penalty that no one given over to the flesh escapes.
The meaning is that indulgence in these things makes war against the nobler faculties of the soul against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature.
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, and then love gives to our neighbor.
The heathen by whom you are surrounded, and who will certainly observe your conduct. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though we can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing our godly conduct.
Gentiles shall behold in Greek means, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" of the true character of Believers, by judging on mere hearsay."
Glorify is forming a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well, not with a view to our own glory, but to the glory of G-d.
The day of visitation in G-d's grace; when G-d shall visit them in mercy.
So what did we learn while passing through this land?
1. Purify your souls:
(a) As strangers on earth who must not allow yourselves to be kept back by earthly lusts,
(b) Because these lusts war against the soul's salvation.
2. Walk piously among unbelievers:
(a) So that they may cease to calumniate Believers,
(b) May themselves be converted to Messiah.
(c) Remember we are only passing through.
Is not the pure and holy walk of Believers an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand?
[12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify G-d in the day of visitation.
Strangers means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Believers are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners.
Pilgrims is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Believers have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons as sojourners and travelers do.
Even while engaged here in the necessary callings of life--their studies, their farming, and their merchandize--their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.
We should not burden ourselves with much of this world's goods. Many professed Believers get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.
To be a Believer means to fight against the lusts of the flesh, and the battle continues as long as we live in this flesh. It is easy for us to see how the pursuit of fleshly lusts can destroy our body physically. Just ask the alcoholic dying of liver disease, or ask the sexually immoral person with AIDS or one of the 350,000 people on this earth who contracted a sexually transmitted disease. Disease and death of the inner man is a penalty that no one given over to the flesh escapes.
The meaning is that indulgence in these things makes war against the nobler faculties of the soul against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature.
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, and then love gives to our neighbor.
The heathen by whom you are surrounded, and who will certainly observe your conduct. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though we can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing our godly conduct.
Gentiles shall behold in Greek means, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" of the true character of Believers, by judging on mere hearsay."
Glorify is forming a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well, not with a view to our own glory, but to the glory of G-d.
The day of visitation in G-d's grace; when G-d shall visit them in mercy.
So what did we learn while passing through this land?
1. Purify your souls:
(a) As strangers on earth who must not allow yourselves to be kept back by earthly lusts,
(b) Because these lusts war against the soul's salvation.
2. Walk piously among unbelievers:
(a) So that they may cease to calumniate Believers,
(b) May themselves be converted to Messiah.
(c) Remember we are only passing through.
Is not the pure and holy walk of Believers an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand?
Gentiles Grafted In
[1 Pet. 2:7] Unto you therefore which believe he is precious:
[9] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
[10] Which in time past were not a people, but are now the people of G-d: which had not obtained mercy, but now have obtained mercy.
Gentiles are brought into a condition where we can appreciate His worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Savior, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Believer is brought to this condition; and in this state, he can appreciate the worth of the Savior.
We have had benefactors who have done us good, but none who have done us such good as He has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what He has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What He has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of His own life. How precious should the name and memory of one be who has laid down His own life to save us!
We have no hope of salvation but in Him. Take that away and blot out the name and the work of the Redeemer we will see no way, in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Savior precious: and the estimate which we form of Him is in proportion to the value of such a hope.
In His character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more compassion more that was great in trying circumstances, more that was generous and self-denying, more that resembled G-d, than in any other one who ever appeared on earth. In the moral firmament, the character of Messiah sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is precious!"
The same is made the head of the corner. That is, though it is rejected by the mass of men, yet G-d has in fact made it the corner stone on which the whole spiritual temple rests
Peter's message is nonetheless wonderful: "You didn't used to belong, but now you belong to G-d and among G-d's people." The Gentiles being grafted in and the purpose for these high privileges are not so we can grow proud, but so that we can proclaim the praises of Him who has done such great things for us. We did not replace the Israelites but joined heirs with them, the Father meant us to be one and work along side each other.
It was G-d's pure mercy, not our merits, which made the blessed change in our state, a thought which ought to kindle our lively gratitude, to be shown with our life, as well as our lips.
[9] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
[10] Which in time past were not a people, but are now the people of G-d: which had not obtained mercy, but now have obtained mercy.
Gentiles are brought into a condition where we can appreciate His worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Savior, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Believer is brought to this condition; and in this state, he can appreciate the worth of the Savior.
We have had benefactors who have done us good, but none who have done us such good as He has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what He has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What He has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of His own life. How precious should the name and memory of one be who has laid down His own life to save us!
We have no hope of salvation but in Him. Take that away and blot out the name and the work of the Redeemer we will see no way, in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Savior precious: and the estimate which we form of Him is in proportion to the value of such a hope.
In His character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more compassion more that was great in trying circumstances, more that was generous and self-denying, more that resembled G-d, than in any other one who ever appeared on earth. In the moral firmament, the character of Messiah sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is precious!"
The same is made the head of the corner. That is, though it is rejected by the mass of men, yet G-d has in fact made it the corner stone on which the whole spiritual temple rests
Peter's message is nonetheless wonderful: "You didn't used to belong, but now you belong to G-d and among G-d's people." The Gentiles being grafted in and the purpose for these high privileges are not so we can grow proud, but so that we can proclaim the praises of Him who has done such great things for us. We did not replace the Israelites but joined heirs with them, the Father meant us to be one and work along side each other.
It was G-d's pure mercy, not our merits, which made the blessed change in our state, a thought which ought to kindle our lively gratitude, to be shown with our life, as well as our lips.
Brotherly Love
[1 Pet. 2:1] Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
[2] As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
[3] If so be ye have tasted that the L-rd is gracious.
Wherefore resumes the exhortation begun in 1:22. Seeing that you are born again of an incorruptible seed, is not again entangled in evil, which "has no substantial being, but is acting in contrariety to the being formed in us.
Laying aside once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the mind, they must become changed, re-pent.
Malice is utterly inconsistent with the ‘love of the brethren,’ unto which ye have ‘purified your souls’. The vices here are those which offend against the Brotherly Love inculcated above. Each succeeding one springs out of that which immediately proceeds, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of ‘love unfeigned’, and ‘without dissimulation’); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy 2:2, ‘sincere’, Greek, ‘guileless’. ‘Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speaking wound the character of another’.
Evil speaking, this ancient Greek word has more the idea of spicy, hurtful gossip than the idea of profane speech.
Newborn babes altogether without "guile" (2:1), as long as we are here, we are "babes," in a especially tender relation to G-d (Isa 40:11). The childlike spirit is indispensable if we would enter heaven. Milk is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Cor. 3:2; Heb 5:12, 13; but in contrast to ‘guile, hypocrisies’. The simplicity of Christian doctrine in general is to the childlike spirit. The same ‘word of grace’ which is the instrument in regeneration, is the instrument also of building up. The mother of the child is also its natural nurse. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Matt. 11:25).
Desire, Greek, ‘have a yearning desire for,’ or ‘longing after,’ a natural impulse to the regenerate, for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast, so the believer of himself thirsts after the Word of G-d (Ps 119:1-176). A healthy new baby has an instinctive yearning for its mother's milk before they can handle stronger nourishment. As newborn babes, we desire the pure milk of the Word.
Sincere, Greek, guileless, ‘laying aside guile." Don’t mix chalk with the milk, with the well-known pure milk, there is no other pure, unadulterated doctrine; it alone can make us guileless.
Of the word in light of what G-d's Word is to us, we should receive the Word, and receive it with a particular heart.
Grow the oldest manuscripts and versions read grow unto salvation. The end to which growth leads is perfected salvation. Growth is the measure of the fullness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation. We are not meant to remain ‘babies’ forever.
Religion reproduces the traits of character of children in those whom it influences and they ought to regard themselves as newborn babes, and seek that kind of spiritual nutriment which is adapted to their condition as such.
However, to grow by the word, we must receive it with a certain attitude of heart: laying aside all malice, guile, hypocrisy, envy, and all evil speaking. This is a humble, honest, heart, willing to do what the Word of G-d says.
Thereby, Greek, in it; fed on it; in its strength (Act 11:14). The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith and grow to adulthood.
If we have received from G-d, if we have tasted (personally experienced) that the L-rd is gracious, then we have all the more reason and responsibility to receive the word in the enthusiastic way that babies receive their milk.
Peter alludes to Ps 34:8. The first "tastes" of G-d's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite.
Gracious as G-d is revealed to us in Messiah, ‘the L-rd’ (2:4), we who are born again ought so to be good and kind to the brethren (1:22). ‘Whosoever has not tasted the Word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Messiah has been sent for me and is become my own: my miseries are His and His life mine,' it tastes sweet.
[2] As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
[3] If so be ye have tasted that the L-rd is gracious.
Wherefore resumes the exhortation begun in 1:22. Seeing that you are born again of an incorruptible seed, is not again entangled in evil, which "has no substantial being, but is acting in contrariety to the being formed in us.
Laying aside once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the mind, they must become changed, re-pent.
Malice is utterly inconsistent with the ‘love of the brethren,’ unto which ye have ‘purified your souls’. The vices here are those which offend against the Brotherly Love inculcated above. Each succeeding one springs out of that which immediately proceeds, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of ‘love unfeigned’, and ‘without dissimulation’); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy 2:2, ‘sincere’, Greek, ‘guileless’. ‘Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speaking wound the character of another’.
Evil speaking, this ancient Greek word has more the idea of spicy, hurtful gossip than the idea of profane speech.
Newborn babes altogether without "guile" (2:1), as long as we are here, we are "babes," in a especially tender relation to G-d (Isa 40:11). The childlike spirit is indispensable if we would enter heaven. Milk is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Cor. 3:2; Heb 5:12, 13; but in contrast to ‘guile, hypocrisies’. The simplicity of Christian doctrine in general is to the childlike spirit. The same ‘word of grace’ which is the instrument in regeneration, is the instrument also of building up. The mother of the child is also its natural nurse. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Matt. 11:25).
Desire, Greek, ‘have a yearning desire for,’ or ‘longing after,’ a natural impulse to the regenerate, for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast, so the believer of himself thirsts after the Word of G-d (Ps 119:1-176). A healthy new baby has an instinctive yearning for its mother's milk before they can handle stronger nourishment. As newborn babes, we desire the pure milk of the Word.
Sincere, Greek, guileless, ‘laying aside guile." Don’t mix chalk with the milk, with the well-known pure milk, there is no other pure, unadulterated doctrine; it alone can make us guileless.
Of the word in light of what G-d's Word is to us, we should receive the Word, and receive it with a particular heart.
Grow the oldest manuscripts and versions read grow unto salvation. The end to which growth leads is perfected salvation. Growth is the measure of the fullness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation. We are not meant to remain ‘babies’ forever.
Religion reproduces the traits of character of children in those whom it influences and they ought to regard themselves as newborn babes, and seek that kind of spiritual nutriment which is adapted to their condition as such.
However, to grow by the word, we must receive it with a certain attitude of heart: laying aside all malice, guile, hypocrisy, envy, and all evil speaking. This is a humble, honest, heart, willing to do what the Word of G-d says.
Thereby, Greek, in it; fed on it; in its strength (Act 11:14). The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith and grow to adulthood.
If we have received from G-d, if we have tasted (personally experienced) that the L-rd is gracious, then we have all the more reason and responsibility to receive the word in the enthusiastic way that babies receive their milk.
Peter alludes to Ps 34:8. The first "tastes" of G-d's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite.
Gracious as G-d is revealed to us in Messiah, ‘the L-rd’ (2:4), we who are born again ought so to be good and kind to the brethren (1:22). ‘Whosoever has not tasted the Word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Messiah has been sent for me and is become my own: my miseries are His and His life mine,' it tastes sweet.
The Way It Is
[1 Pet. 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:
We are begotten only to die and return to the Father. There is no permanent, enduring life produced by that.
For all flesh is as grass that is, all human beings, all men. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man, in contrast with G-d; 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, lie himself resembles grass that soon fades and withers; but G-d and His word endure for ever 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 Psalms 103:15, 16: "As for man, his days are as grass; As a flower of the field, so he flourishes, For the wind passes over it and it is gone, And the place thereof shall know it no more."
Isaiah 40:6-8 "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 withers, The flower fades. When the wind of Jehovah blows upon it: Surely the people is grass, The grass withers, The flower fades, But the word of our G-d shall stand for ever."
Psalms 90:6 “In the morning it flourishes and sprouts anew; Toward evening it fades and withers away.”
This is the state of man: to-day he puts forth the tender leaves of hope, to-morrow 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.
And all the glory of man that man prides himself on his wealth, rank, talents, beauty, learning, splendor of equipage or apparel
Our glory is like the flower of the field. Our beauty fades, and our strength disappears, as easily as the beauty and rigor of the flower that grows up in the morning, and that in the evening is cut down. 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 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 cut down 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 sadder 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 L-rd" abides, His cheering promises, His assurances that there is brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the belief of Messiah, more lovely by far than the most delicate coloring of the lily, remain for ever. There they abide, augmenting in loveliness, when the rose fades from the cheek; when the brilliancy departs from the eye; when the body molders away in the grave. The beauty of belief 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.
Let us fade away in gratitude!
The grass withereth, and the flower thereof falleth away:
We are begotten only to die and return to the Father. There is no permanent, enduring life produced by that.
For all flesh is as grass that is, all human beings, all men. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man, in contrast with G-d; 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, lie himself resembles grass that soon fades and withers; but G-d and His word endure for ever 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 Psalms 103:15, 16: "As for man, his days are as grass; As a flower of the field, so he flourishes, For the wind passes over it and it is gone, And the place thereof shall know it no more."
Isaiah 40:6-8 "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 withers, The flower fades. When the wind of Jehovah blows upon it: Surely the people is grass, The grass withers, The flower fades, But the word of our G-d shall stand for ever."
Psalms 90:6 “In the morning it flourishes and sprouts anew; Toward evening it fades and withers away.”
This is the state of man: to-day he puts forth the tender leaves of hope, to-morrow 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.
And all the glory of man that man prides himself on his wealth, rank, talents, beauty, learning, splendor of equipage or apparel
Our glory is like the flower of the field. Our beauty fades, and our strength disappears, as easily as the beauty and rigor of the flower that grows up in the morning, and that in the evening is cut down. 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 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 cut down 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 sadder 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 L-rd" abides, His cheering promises, His assurances that there is brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the belief of Messiah, more lovely by far than the most delicate coloring of the lily, remain for ever. There they abide, augmenting in loveliness, when the rose fades from the cheek; when the brilliancy departs from the eye; when the body molders away in the grave. The beauty of belief 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.
Let us fade away in gratitude!
Believers Conduct
[1 Pet. 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 Y’Shua HaMashiach;
[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:
Therefore gird up the loins of your mind: Living the way G-d wants us to means that we must gird up the loins of our mind. The idea in this phrase is of preparing for action, much like our phrase "rolling up your sleeves." We are to have our 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.
Then, we must also be sober, which means the ability to take a serious look at life. Sobriety is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Messiah’s revelation, is the true ways of "girding up the loins of the mind."
Hope to the end "perfectly," so that there may be nothing lacking in your hope, no casting away of your self-confidence. Hope so perfectly as to reach unto the end of your faith and hope, namely, "the grace that is being brought unto you in the revelation of Messiah.
We are not to become faint or weary in our trials, and however much might be done by others to induce us to apostatize.
From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As obedient children conduct yourselves as becomes the children of G-d, by obeying His commands; by submitting to His will; and by manifesting unwavering confidence in Him as your Father, at all times.
Not forming or modeling your life after the world. 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 Believer 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. When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.
But as He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy": The main idea behind holiness is not moral purity but it is the idea of "apartness." The idea is that G-d is separate, different from His creation, both in His essential nature and in the perfection of His attributes. But instead of building a wall around His apartness, G-d calls us to come to Him and share His apartness. He says to us, "Be holy, for I am holy”. Holiness is not so much something we possess, as it is something that possesses us.
And if you call on the Father: If we, as Believers, call on a holy G-d, we must understand we call on a G-d who shows no partiality - and will so judge our conduct, making a working, sober, holy walk all the more important.
Fear is reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear.
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
G-d to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend G-d and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope". 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 G-d, and so has none else to fear. Not to fear G-d is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.
The high call for godly living makes sense in light of the price that was paid for our redemption. We weren't saved by the precious blood of Y’Shua to then live as if we were garbage.
[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:
Therefore gird up the loins of your mind: Living the way G-d wants us to means that we must gird up the loins of our mind. The idea in this phrase is of preparing for action, much like our phrase "rolling up your sleeves." We are to have our 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.
Then, we must also be sober, which means the ability to take a serious look at life. Sobriety is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Messiah’s revelation, is the true ways of "girding up the loins of the mind."
Hope to the end "perfectly," so that there may be nothing lacking in your hope, no casting away of your self-confidence. Hope so perfectly as to reach unto the end of your faith and hope, namely, "the grace that is being brought unto you in the revelation of Messiah.
We are not to become faint or weary in our trials, and however much might be done by others to induce us to apostatize.
From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As obedient children conduct yourselves as becomes the children of G-d, by obeying His commands; by submitting to His will; and by manifesting unwavering confidence in Him as your Father, at all times.
Not forming or modeling your life after the world. 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 Believer 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. When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.
But as He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy": The main idea behind holiness is not moral purity but it is the idea of "apartness." The idea is that G-d is separate, different from His creation, both in His essential nature and in the perfection of His attributes. But instead of building a wall around His apartness, G-d calls us to come to Him and share His apartness. He says to us, "Be holy, for I am holy”. Holiness is not so much something we possess, as it is something that possesses us.
And if you call on the Father: If we, as Believers, call on a holy G-d, we must understand we call on a G-d who shows no partiality - and will so judge our conduct, making a working, sober, holy walk all the more important.
Fear is reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear.
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
G-d to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend G-d and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope". 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 G-d, and so has none else to fear. Not to fear G-d is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.
The high call for godly living makes sense in light of the price that was paid for our redemption. We weren't saved by the precious blood of Y’Shua to then live as if we were garbage.
Angels Watching
[1 Pet. 1:12 ………………which things the angels desire to look into.]
Things which angels desire to look into: The unfolding of G-d's eternal plan is something that angels desire to look into. Angels observe our conduct (1 Corinthians 4:9), making it necessary that Believers conduct themselves properly (1 Corinthians 11:10).
Part of G-d's eternal purpose is to show His wisdom to the angelic beings through His work with the Body (Ephesians 3:10-11). G-d wants the angels to look in on what He does in the Body.
In illustration of this sentiment, we may make the following suggestions:
The angels, doubtless, desire to look into all the manifestations of the character of G-d, wherever those manifestations are made.
A. They are not omniscient, and cannot be supposed to comprehend at glance all his doings.
B. 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.
C. 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 G-d 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.
E. They doubtless feel a great interest in the welfare of other beings.
F. 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 G-d 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 G-d left the courts of glory to be poor, to be persecuted, to bleed, 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!
Things which angels desire to look into: The unfolding of G-d's eternal plan is something that angels desire to look into. Angels observe our conduct (1 Corinthians 4:9), making it necessary that Believers conduct themselves properly (1 Corinthians 11:10).
Part of G-d's eternal purpose is to show His wisdom to the angelic beings through His work with the Body (Ephesians 3:10-11). G-d wants the angels to look in on what He does in the Body.
In illustration of this sentiment, we may make the following suggestions:
The angels, doubtless, desire to look into all the manifestations of the character of G-d, wherever those manifestations are made.
A. They are not omniscient, and cannot be supposed to comprehend at glance all his doings.
B. 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.
C. 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 G-d 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.
E. They doubtless feel a great interest in the welfare of other beings.
F. 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 G-d 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 G-d left the courts of glory to be poor, to be persecuted, to bleed, 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!
Old Covenant Saved?
Were the people of the Old Covenant saved has been a long asked question – the answer is yes because they searched diligently and looking forward to the Messiah.
[1 Pet. 1:10] Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
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 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.
The prophets generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general. This language would imply that this had been a common and common wish of the prophets.
The Old Testament saints saw Messiah only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh". 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. A striking testimony to verbal inspiration; the words which the inspired authors wrote are G-d'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.
This word is intensive. It means that they sought out, or study perseveringly 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.
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 men of their own times, and perhaps to themselves, obscures 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 G-d. 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.
The grace of the New Testament: an earnest of "the grace" of perfected "salvation . . . to be brought at the (second) revelation of Messiah." Old Testament believers also possessed the grace of G-d; they were chosen children of G-d, but it was as children in their nonage, so as to be like servants.
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 till 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.
They studied what time or when these things would occur and what signs to watch for. 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. 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!
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. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. Whose sufferings are the price of our "salvation", and who is the channel of "the grace that should come unto you."
It is only because the Son of G-d was to become our Messiah 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, spoke in the prophets.
The Hebrews think the greatest sin is not to look forward to the Messiah.
Do you examine the Word as diligently as the prophets?
Do you examine your own prophecies, since you are only the vessel G-d uses, to see how they apply to you?
[1 Pet. 1:10] Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
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 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.
The prophets generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general. This language would imply that this had been a common and common wish of the prophets.
The Old Testament saints saw Messiah only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh". 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. A striking testimony to verbal inspiration; the words which the inspired authors wrote are G-d'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.
This word is intensive. It means that they sought out, or study perseveringly 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.
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 men of their own times, and perhaps to themselves, obscures 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 G-d. 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.
The grace of the New Testament: an earnest of "the grace" of perfected "salvation . . . to be brought at the (second) revelation of Messiah." Old Testament believers also possessed the grace of G-d; they were chosen children of G-d, but it was as children in their nonage, so as to be like servants.
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 till 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.
They studied what time or when these things would occur and what signs to watch for. 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. 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!
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. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. Whose sufferings are the price of our "salvation", and who is the channel of "the grace that should come unto you."
It is only because the Son of G-d was to become our Messiah 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, spoke in the prophets.
The Hebrews think the greatest sin is not to look forward to the Messiah.
Do you examine the Word as diligently as the prophets?
Do you examine your own prophecies, since you are only the vessel G-d uses, to see how they apply to you?
Trial of Faith
[1 Pet. 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 honor and glory at the appearing of Y’Shua HaMashiach:
Trial is through testing, proving. That your faith so proved "may be found (once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise", namely, the praise to be bestowed by the Judge.
This does not mean that their faith was much more precious than gold, but that the testing of it, 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.
Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion 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 one’s faith. It may not perish in the fire, but it will in some way, for it will not endure for ever.
Though it "which perisheth, YET is tried with fire."
The meaning is that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test one’s faith 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.
If gold, though perishing (verse 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?
Might be found unto praise means that is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.
That honor might be done to it before assembled worlds.
Glory – “Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward. 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 faith.
Appearing is translate as in verse 13, "revelation." At Messiah’s revelation shall take place also the revelation of the sons of G-d (Rom. 8:19, "manifestation," Greek, "revelation"; 1 John 3:2, Greek, "manifested . . . manifested," for "appear . . . appear"). To Y’Shua is coming to judge the world. Comp. Matthew 25:31; Acts 1:11; 1 Thessalonians 4:16; 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1, 8;
Titus 2:13.
From these two verses (verses 6-7) we may learn:
1. It is desirable to know whether that which appears to be faith 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 faith 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 faith, which is no value. The one is worth no more than the other, unless it is genuine.
2. 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 faith. Faith 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 faith.
3. It is desirable that true faith should be separated from all alloys. 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 faith. It is often combined with much that is unholy and impure; much that dims its luster and mars its beauty; much that prevents 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 faith. 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 faith will be a favor to us.
G-d takes various methods of trying His people, with a design to test the value of their faithfulness, and to separate it from all impure mixtures.
He tried his people by popularity.
He tries his people in adversity.
He tries his people by sudden transition from one to the other.
He tries his people by prosperity.
In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve G-d; but our faith 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.
Faith will bear any trial which may be applied to it, as gold will bear the action of fare.
Faith which will bear the tests that God applies to it in the present life, will bear the test of the final trial.
Trial is through testing, proving. That your faith so proved "may be found (once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise", namely, the praise to be bestowed by the Judge.
This does not mean that their faith was much more precious than gold, but that the testing of it, 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.
Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion 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 one’s faith. It may not perish in the fire, but it will in some way, for it will not endure for ever.
Though it "which perisheth, YET is tried with fire."
The meaning is that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test one’s faith 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.
If gold, though perishing (verse 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?
Might be found unto praise means that is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.
That honor might be done to it before assembled worlds.
Glory – “Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward. 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 faith.
Appearing is translate as in verse 13, "revelation." At Messiah’s revelation shall take place also the revelation of the sons of G-d (Rom. 8:19, "manifestation," Greek, "revelation"; 1 John 3:2, Greek, "manifested . . . manifested," for "appear . . . appear"). To Y’Shua is coming to judge the world. Comp. Matthew 25:31; Acts 1:11; 1 Thessalonians 4:16; 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1, 8;
Titus 2:13.
From these two verses (verses 6-7) we may learn:
1. It is desirable to know whether that which appears to be faith 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 faith 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 faith, which is no value. The one is worth no more than the other, unless it is genuine.
2. 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 faith. Faith 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 faith.
3. It is desirable that true faith should be separated from all alloys. 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 faith. It is often combined with much that is unholy and impure; much that dims its luster and mars its beauty; much that prevents 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 faith. 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 faith will be a favor to us.
G-d takes various methods of trying His people, with a design to test the value of their faithfulness, and to separate it from all impure mixtures.
He tried his people by popularity.
He tries his people in adversity.
He tries his people by sudden transition from one to the other.
He tries his people by prosperity.
In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve G-d; but our faith 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.
Faith will bear any trial which may be applied to it, as gold will bear the action of fare.
Faith which will bear the tests that God applies to it in the present life, will bear the test of the final trial.
The Elect
[1 Pet. 1:2] Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Y’Shua HaMashiach: Grace unto you, and peace, be multiplied.
Written after the death of the Messiah.
To the strangers scattered - literally, "sojourners of the dispersion"; only in John 7:35 and James 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. Believers, if they rightly consider their calling, must never settle themselves here, but feel themselves traveler. As the Jews in their dispersion diffused through the nations the knowledge of the one G-d, introductory to Messiah's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Messiah, foundation to His second advent.. "The children of G-d scattered abroad" constitute one whole in Messiah, 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 G-d, 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 John 21:21, 22; Peter numbers Gentiles among the elect, as they carried the appearance of having been renewed". He calls the whole Body by the designation strictly belonging only to the better portion of them. The election to hearing, and that to eternal life, is 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 wills the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatening, redounds to "the elect"; therefore, at the outset, Peter addresses them. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (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:
Foreknowledge meaning foreordaining love (1:20), inseparable from G-d'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. G-d's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint disqualified. For so the Son of G-d was "foreknown" (so the Greek for "foreordained," verse 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 submission. 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 G-d 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". The divine three are introduced in their respective functions in redemption.
Through sanctification, Greek, "in"; the element in which we are elected. The "election" of G-d realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Messiah once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through your own piety, but through the blood of Messiah". This is the true sanctification of the Spirit, to obey the Gospel, to trust in the three-in-one.
The Spirit's setting apart of the saint as consecrated to G-d and the completing of G-d's choice (Gal 1:4). G-d 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 Word. Compare Num. 6:24-26, the Old Testament triple blessing.
Unto obedience is the result or end aimed at by G-d as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (verse 22). Rom. 1:5, "obedience to the faith," and obedience the fruit of faith.
Sprinkling 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 Messiah 's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
“ Mercy" met our misery; "grace," our guilt.
Now we know the ‘elect’ is both Jews and Gentiles.
The qualifications of the Elect were found in Col. 3:12-17
Put on therefore, as the elect of G-d, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of G-d rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the L-rd. And whatsoever ye do in word or deed, do all in the name of the L-rd Y’Shua, giving thanks to G-d and the Father by him.
The elect is used 17 times in Scripture. Here are some of them:
Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
Matt. 24:2 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
Are you working on the qualifications to be an elect?
Written after the death of the Messiah.
To the strangers scattered - literally, "sojourners of the dispersion"; only in John 7:35 and James 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. Believers, if they rightly consider their calling, must never settle themselves here, but feel themselves traveler. As the Jews in their dispersion diffused through the nations the knowledge of the one G-d, introductory to Messiah's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Messiah, foundation to His second advent.. "The children of G-d scattered abroad" constitute one whole in Messiah, 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 G-d, 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 John 21:21, 22; Peter numbers Gentiles among the elect, as they carried the appearance of having been renewed". He calls the whole Body by the designation strictly belonging only to the better portion of them. The election to hearing, and that to eternal life, is 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 wills the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatening, redounds to "the elect"; therefore, at the outset, Peter addresses them. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (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:
Foreknowledge meaning foreordaining love (1:20), inseparable from G-d'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. G-d's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint disqualified. For so the Son of G-d was "foreknown" (so the Greek for "foreordained," verse 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 submission. 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 G-d 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". The divine three are introduced in their respective functions in redemption.
Through sanctification, Greek, "in"; the element in which we are elected. The "election" of G-d realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Messiah once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through your own piety, but through the blood of Messiah". This is the true sanctification of the Spirit, to obey the Gospel, to trust in the three-in-one.
The Spirit's setting apart of the saint as consecrated to G-d and the completing of G-d's choice (Gal 1:4). G-d 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 Word. Compare Num. 6:24-26, the Old Testament triple blessing.
Unto obedience is the result or end aimed at by G-d as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (verse 22). Rom. 1:5, "obedience to the faith," and obedience the fruit of faith.
Sprinkling 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 Messiah 's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
“ Mercy" met our misery; "grace," our guilt.
Now we know the ‘elect’ is both Jews and Gentiles.
The qualifications of the Elect were found in Col. 3:12-17
Put on therefore, as the elect of G-d, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of G-d rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the L-rd. And whatsoever ye do in word or deed, do all in the name of the L-rd Y’Shua, giving thanks to G-d and the Father by him.
The elect is used 17 times in Scripture. Here are some of them:
Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
Matt. 24:2 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
Are you working on the qualifications to be an elect?
Introducton to 1 Peter
Peter was the author of 1, 2 3 Peter plus the lost Gospel of Peter. He was the Apostle of Jews. Paul was called the Apostle of faith to the Gentiles; John was called the Apostle of love.
During this time Nero was the Roman Emperor and the church was approximately 35 years old, it was the persecuted church. Peter called these persecutions fiery trials, 4:12.
Peter’s natural name was Simon which means to hear, but Y’Shua renamed him Peter which means rock solid. Peter’s wife’s name was Concordia (Matt. 8; Mk. 1:30 and 1 Cor. 9:5.
1 Peter was written from Babylon, which was a major headquarters of Jews during the first century. Precious used 5 times in 1 Peter.
1. Trials of faith is precious.
2. The blood of the Messiah 5. Promises
3. L-rd
4. Faith
Four times Peter tells them to remain faithful under pressure:
1. Be a good citizen
2. Servants
3. Wives
4. Husband
Three areas in which we must have G-d’s help: Salvation, summit ion and suffering.
1 Peter times Peter dwell on joy compared to 16 times he speaks of suffering.
Four ways to put away all evil - by putting away its roots.
1. Hatred
2. Dishonesty
3. Jealously
4. Deception
All Believers are a form of a priest.
When you feel something warring against your Soul, it is lust 2:11.
Love covers a multitude of sins. It is possible to will in G-d’s will 4:19.
Peter uses the term filthy lucre for money.
Husbands do two things that their prayers be not hindered 3:7: dwell with wife according to knowledge and give honor to his wife.
Four-fold purpose:
1. How to act during sufferings.
2. What attitudes to have in suffering.
3. Glory follows suffering.
4. Repair believers for persecution.
During this time Nero was the Roman Emperor and the church was approximately 35 years old, it was the persecuted church. Peter called these persecutions fiery trials, 4:12.
Peter’s natural name was Simon which means to hear, but Y’Shua renamed him Peter which means rock solid. Peter’s wife’s name was Concordia (Matt. 8; Mk. 1:30 and 1 Cor. 9:5.
1 Peter was written from Babylon, which was a major headquarters of Jews during the first century. Precious used 5 times in 1 Peter.
1. Trials of faith is precious.
2. The blood of the Messiah 5. Promises
3. L-rd
4. Faith
Four times Peter tells them to remain faithful under pressure:
1. Be a good citizen
2. Servants
3. Wives
4. Husband
Three areas in which we must have G-d’s help: Salvation, summit ion and suffering.
1 Peter times Peter dwell on joy compared to 16 times he speaks of suffering.
Four ways to put away all evil - by putting away its roots.
1. Hatred
2. Dishonesty
3. Jealously
4. Deception
All Believers are a form of a priest.
When you feel something warring against your Soul, it is lust 2:11.
Love covers a multitude of sins. It is possible to will in G-d’s will 4:19.
Peter uses the term filthy lucre for money.
Husbands do two things that their prayers be not hindered 3:7: dwell with wife according to knowledge and give honor to his wife.
Four-fold purpose:
1. How to act during sufferings.
2. What attitudes to have in suffering.
3. Glory follows suffering.
4. Repair believers for persecution.
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