1 Peter 1

Chap. I. Ver. 1—25. Introduction—object of the prophecies —and the invaluable price of our redemption.—Of this Epistle, the excellent Archbishop Leighton, to whose commentary on this book we shall repeatedly advert, judiciously observes, that it is “A brief, and yet very clear, summary, both of the consolations and instructions needful for the encouragement and direction of a Christian in his journey to heaven; elevating his thoughts and desires to that happiness, and strengthening him against all opposition in the way, both that of corruption within, and temptations and afflictions from without. “The heads of doctrine contained in it are many; but the main, that are most insisted on, are these three—faith, obedience, and patience: to establish them in believing, to direct them in doing, and to comfort them in suffering.

And because the first is the ground-work and support of the other two, this first chapter is much occupied with persuading them of the truth of the mystery which they had received and did believe, viz.—their redemption and salvation by Christ Jesus, that inheritance of immortality bought by his blood for them, and the evidence and stability of their right and title to it. And then he uses this belief, this assurance of the glory to come, as the great persuasive,…. both to holy obedience and constant patience, since nothing can be too much either…. to do or to suffer, for the attainment of that blessed state.” This Epistle is addressed to the elect strangers (as Doddridge translates it) “scattered throughout Pontus, Galatia, Cappadocia, Asia [Minor,] and Bithynia’—that is, throughout the north-east parts of Asia.

Jews, or proselytes, from all these countries, or nearly so, appear to have been present at Jerusalem on the day of Pentecost, and were addressed by St. Peter; and as he would be recollected by them, to them, probably, this Epistle might be addressed: and not to them only, but to the Gentile converts also resident among them, since Peter had long since learned not to call any whom God had cleansed, common or unclean. We, therefore, think, with Doddridge and many others, that though the Jews of the dispersion were most properly called strangers in those countries, there is no reason for excluding converted Gentiles; since all Christians, as well as the ancient patriarchs, profess to be pilgrims and strangers on the earth.’ (See (1 Peter 2:10-11).) Now these are said to be elect (or chosen) by God the Father, sanctified by the Holy Spirit, and justified by the atoning blood of Christ, which is evidently the meaning of being sprinkled by his blood: in which we may observe a perfect harmony with the doctrine of Paul in his Epistle to the Romans. (Chap. viii. 29, 30.) The Apostle then breaks out into a song of grateful adoration for the blessings of redemption and salvation, and for the almighty care and protection of God to his people, in their passing through this vale of tears and sufferings, until they shall appear before the great object of their love and adoration, and receive the end of their faith, even the salvation of their souls. Here Peter takes occasion to advert to the inquiries of the ancient prophets, unto whom were revealed “ the sufferings of Christ, and the glory that should follow?’ and, at the same time that they predicted these events, they were fully apprized that they were not to occur in their own times, but in a future age—the latter days—the last time—the times of the Messiah.

On this passage we may remark the gradual development of gospel truth, during a long succession of inspired writers, even from Enoch unto Malachi—the obscurity which attended these prophecies, from their being clothed in figurative language and typical allusions—which obscurity, however, gradually diminished as the predicted events approached; one circumstance after another was disclosed, till the whole person and character of the Redeemer was revealed—all the interesting events of his life, and all the painful circumstances of his death: still, however, much remained, and still remains, worthy of inquiry; and the prophets of the New Testament, as well as of the Old, searched into the mystery of their own predictions: yea, even the angels stoop down from their starry thrones, to look into these sacred mysteries; and ‘principalities and powers,”

who reside in heaven, gladly visit our churches, that they may there learn ‘‘the manifold wisdom of God in our redemption.” “It is no wonder,” says the pious Leighton, that “ the angels admire these things, and desire to look into them; but it is strange that we do not so. They view them steadfastly, and we neglect them; either we consider them not at all, or give them but a transient look…….. That which was the great business of the prophets and apostles, both for their own times, and to convey them to us, we regard not, and turn our eyes to foolish, wandering thoughts, which angels are ashamed. We bow down to the earth and study, and…. rake into the very bowels of it, and content ourselves with the outside of the unsearchable riches of Christ, and look not within it: but they, having no will nor desire but for the glory of God, being pure flames of fire burning only

in love to him, are no less delighted than amazed with the bottomless wonders of his wisdom and goodness, shining in the work of our redemption. The remainder of this chapter contains a practical improvement of the preceding, in which St. Peter considers the nature of sanctification, and urges the believing strangers to holiness of heart and life, from the especial consideration of the immense price at which we are redeemed, namely, “ the precious blood of Christ.” “It is impossible,” says the excellent writer above quoted, “for a Christian to give himself to conform to the world’s ungodliness, unless first he forgets who he is, and by what means he attained to be what he is. Therefore the apostle, persuading his brethren to holiness, puts them in mind of this as the strongest incentive.

Not only have you the example of God set before you as your Father, to beget in you the love of holiness, as being your liveliest resemblance of him; and the justice of God as your Judge, to argue you into a pious fear of offending him; but consider this, that he is your Redeemer; he hath bought out your liberty from sin and the world, to be altogether free and think of the price laid down in this ransom; and these out of question will prevail with you…… “From the high price of our redemption,” continues the truly venerable prelate, “the apostle doth mainly enforce our esteem of it, and urge the preservation of that liberty so dearly bought; and the avoiding all that unholiness and vain conversation, from which we are freed by that redemption.

First, he expresseth it negatively, not with corruptible things; no, not the best of them, those that are in highest account with men, not with silver and gold; these cannot buy off the death of the body, nor purchase the continuance of temporal life; much less can they reach to the worth of spiritual and eternal life. The precious soul could not be redeemed but by blood, and by no blood but that of the spotless Lamb, Jesus Christ, who is God equal with the Father……. So that the apostle may well call it here precious, exceeding the whole world, and all things in it in value….. ‘Far be it from me,’ will a Christian say, who considers this redemption, ‘ that ever I should prefer a base lust, or any thing in this world, or it all, to him who gave himself to death for me, and paid my ransom with his blood.

His matchless love hath freed me from the miserable captivity of sin, and hath for ever-fastened me to the sweet yoke of his obedience. Let him alone dwell and rule within me; and let him never go forth from my heart, who for my sake refused to come down from the cross.’ ”

Notes on the verses

Ver. 1. Asid—i.e. Asia Minor, a very small part of what we now call Asia. Ver. 3. Begotten us again.—Doddridge, ‘ Regenerated us.’——A lively stage, the hope of eternal life. Ver. 5. Who are kept.—"’ The original word is very emphatical, and properly signifies being kept as in an impregnable garrison.” — Blackwall. Ver. 6. Temptations—Or “ trials.” So Macknight. Ver. 7. Unto praise, &c.—i.e. the praise and glory of Christ. Ver. 8. Having not seen—Namely, many to whom he wrote thirty years after the crucifixion. Ver. 11. What—i.e. what period. Doddridge—Spirit of Christ.—A strong testimony to Christ’s divinity. Compare (Galatians 4:6). Ver. 12. The angels desire to look on.—“Desire to bend down to contemplate.”

Saurin and Blackwall both illustrate this as an allusion to the bending posture of the cherubim on the mercy-seat in the most holy