The Expositor's Bible: The Epistles of St. Peter Part 2

Full of this hope, he says, ye greatly rejoice, though ye have had many things to suffer. Then he proceeds to dwell on some of the grounds for their consolation. Their trials, they knew, were but for a little while, not a moment longer than the need should be. Their sorrow would have an end; their joy would last for evermore.

The form of St. Peter's words,[3] it is true, seems to imply that there must always be the need for our chastening. And what else can the children of Adam expect? But it is He, the Father in heaven, who fixes both the nature and the duration of His children's discipline.

Some men have felt within themselves the need of chastis.e.m.e.nt so keenly that they have devised systems for themselves whereby they should mortify the flesh, and prepare themselves for the last time.

But of self-appointed chastenings the Apostle does not speak. Of such the converts to whom he writes had no need. They _had been put to grief in manifold temptations_.

[3]?? d??? ?st?--if need be, as need there is.

We can gather from the Epistle itself some notion of the troublous life these scattered Christians had amid the crowd of their heathen neighbours. They were regarded with contempt for refusing to mingle in the excesses which were so marked a feature of heathen life and heathen wors.h.i.+p. They were railed upon as evil-doers. They suffered innocently, were constantly a.s.sailed with threatenings, and pa.s.sed their time oft in such terror that St. Peter describes their life as a fiery trial.

Yet in the word (p???????) which he here employs to picture the varied character of their sufferings we seem to have another hint that these did not fall out without the permission and watchful control of G.o.d Himself. It is a word which, while it tells of a countless variety, tells at the same time of fitness and order therein. The trials are meted out fitly, as men need and can profit by them. The Master's eye and hand are at work through them all; and the faithful G.o.d keeps always ready a way of deliverance. In this wise does St. Peter proclaim that the putting to grief may be made unto us a dispensation of mercy. Himself had been so put to grief by the thrice-repeated question, "Lovest thou Me?" (John xxi. 17). But a way was opened thereby for repentance of his triple denial, and that he might thrice over be entrusted with the feeding of Christ's flock.

Such was the putting to grief of the Corinthian Church (2 Cor. vii.

9) by St. Paul's first letter, for it wrought in them repentance, so that they sorrowed after a G.o.dly sort. And such sorrow can exist side by side with, yea be the source of, exceeding joy. The Apostle of the Gentiles is a witness when he says that he and his fellow-labourers are "sorrowful, yet alway rejoicing" (2 Cor. vi. 10).

The Christian does not allow troubles to overwhelm him. The very comparison which St. Peter here inst.i.tutes, speaking though it does of a furnace of trial, bears within it somewhat of consolation. Gold that is proved by the fire loses all the dross which clung about it and was mingled with it before the refining. It comes forth in all its purity, all its worth; and so shall it be with the believer after his probation. The things of earth will lose their value in his eyes; they will fall away from him, neither will he load himself with the thick clay of the world's honours or wealth. The ties of such things have been sundered by his trials, and his heart is free to rise above the anxieties of time. And better even than the most refined gold, which, be it never so excellent, will yet be worn away, the faith of the believer comes forth stronger for all trial, and he shall hear at the last the welcome of the Master, "Enter thou into the joy of thy Lord,"

the joy which He bestows, the joy which He shares with those that follow Him.

This is the revelation of Jesus Christ of which St. Peter speaks. This is the praise which through His atonement His servants shall find, and shall become sharers of the glory and honour which the Father has bestowed upon Him. To Christ then turns every affection. _Whom not having seen ye love._ This is the test since Christ's ascension, and has the promise of special blessing. To His doubting Apostle Christ vouchsafed the evidence he desired, for our teaching as well as for his; but He added therewith, "Blessed are they which have not seen and yet have believed." And their joy is such as no tongue can tell. Not for that are they silent in their rejoicing; their hearts overflow, and their voices go forth in constant songs of praise. But ever there remains with them the sense, "The half has not been told."

For faith antic.i.p.ates the bliss which G.o.d hath prepared for them that love Him, and enters into the unseen. The Holy Spirit within the soul is ever making fuller revelation of the deep things of G.o.d. The believer's knowledge is ever increasing; the eye-salve of faith clears his spiritual vision. The thanksgivings of yesterday are poor when considered in the illumination of to-day. His joy also is glorified.

As his aspirations soar heavenward, the glory from on high comes forth, as it were, to meet him. By gazing in faith on the coming Lord, the Christian progresses, through the power of the Spirit, from glory to glory; and the ever-growing radiance is a part of that grace which no words can tell. But so true, so real, is the sense of Christ's presence that the Apostle describes it as full fruition. Believers _receive even now the end of their faith, the salvation of their souls_. So a.s.sured does He make them of all which they have hoped for that they behold already the termination of their journey, the close of all trial, and are filled with the bliss which shall be fully theirs when Christ shall come to call His approved servants to their inheritance of salvation.

III

_THE UNITY AND GLORIOUSNESS OF THE PLAN OF REDEMPTION_

"Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that _should come_ unto you: searching what _time_ or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ and the glories that should follow them. To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the Gospel unto you by the Holy Ghost sent forth from heaven; which things angels desire to look into."--1 PETER i. 10-12.

The message of the Gospel unlocks the treasures of Old Testament revelation. Evangelists and Apostles are the exponents of the prophets. The continuity of Divine revelation has never been broken.

The Spirit which spake through Joel of the pentecostal outpouring had spoken to men in the earlier days, to Abraham, Jacob, Moses, and David, and was now shed forth upon the first preachers of the Gospel, and bestowed abundantly for the work of the newly founded Church of Christ. St. Peter, himself a chief recipient of the gift, here proclaims the oneness of the whole of revelation; and more than this, he bears witness to the oneness of the teaching of the whole body of Christian missionaries. St. Paul and his fellow-labourers had spread the glad tidings first of all among these Asian converts; but there is no thought in St. Peter's mind of a different gospel from his own.

Those who preached the Gospel to them in the first instance were, even as himself, working in and by the same Holy Spirit.

In the preceding verses of the chapter the thoughts of the Apostle have been dwelling on the future, on the time when the hope of the believer shall attain its fruition, and faith shall be lost in sight.

He now turns his glance backward to notice how the promise of salvation has been the subject of revelation through all time. To those among the converts who had studied the Jewish Scriptures such a retrospect would be fruitful in instruction. They would comprehend with him how the truths which they now heard preached had been gradually shadowed forth in the Divine economy. That first proclamation of the seed of the woman to be born for the overthrow of the tempter, but who yet must Himself be a Sufferer in the conflict, was now become luminous, and in outline presented the whole scheme of redemption. The study of the development of that scheme would beget a full trust in their hearts for the future as they contemplated the stages of its foreshadowing in the past.

_Concerning which salvation_, he says, _the prophets sought and searched diligently_. The Divine revelation could only be made as men were able to bear it, and the sentences of old must needs be dark. At first G.o.d's love was set forth by His covenants with the patriarchs.

Then the wider scope of mercy was proclaimed in the promises given to Abraham and repeated to his posterity. In their seed, it was declared, not the chosen race alone, but all the nations of the earth, should be blessed. Here all through the history was ground enough for diligent searching among the faithful. How could these things be, Abraham solitary and aged, Isaac's sons at feud with each other, Jacob and his posterity in captivity? Even at their best estate these seemed little fitted for the destiny which had been foretold to them. But throughout the Mosaic history some clung to their faith, and their great leader foresaw that the promise would be fulfilled in its time through One of whom he was but a feeble representative. But to so wide a vision only a few attained.

In the evil days which followed, the hope of the people must often have dwindled down; but yet at times, as to Gideon's diminished army, it was made manifest that the Lord could do great things for His people: and the thought of the seed of the woman promised as a Deliverer lingered in many hearts, and enabled them to sing in thankfulness how the adversaries of the Lord should be broken in pieces, how out of heaven the Lord should thunder upon them, and prove Himself the Judge of all the ends of the earth, giving strength unto His king and exalting the horn of His anointed. In such wise the prophetic teaching, which had advanced from the blessing of an individual to the choice and exaltation of a chosen family, was expanded in the n.o.blest spirits to the conception of a kingdom of G.o.d among all mankind, and a.s.sumed a more definite form when the promise was made to the Son of David that His throne should be established for ever.

But how imperfectly G.o.d's design was comprehended by the best among them we can see from the last words of David himself (2 Sam. xxiii.

1-7). In them we have an instance of the searching which must have occupied other hearts beside that of the king of Israel. The Spirit of the Lord had spoken by him, and a promise of future glory had been made, when all should be brightness, every cloud dispersed. But the vision tarried. The house of David was not so with G.o.d. Yet he still held firmly to the everlasting covenant, ordered in all things and sure, a covenant of salvation, though as yet G.o.d made it not to grow.

David may be numbered among those _who prophesied of the grace that should come_ hereafter; and his words are shaped by a power above his own, to suggest the advent of Him who was to be the "dayspring from on high."

He and the other enlightened Israelites who have left us their thoughts and aspirations in the Psalter felt that the history of the chosen people was from first to last a grand parable (Psalm lxxviii.

2), and that the present could always be learning from the leading and discipline of the past. The miracles and the chastis.e.m.e.nts which they recite were all tokens of the sure promise, tokens that the people were not forgotten, but constantly aided by instruction, warning, and reproof. So that another psalmist, though still searching for the fuller meaning of the parables and dark sayings through which he was conducted, could sing, "G.o.d shall redeem my soul from the hand of the grave, for He shall take me" (Psalm xlix. 15). There is a confidence in the words, a confidence enough to sustain amid many trials. To such a man the present was not all. There was a life to come where G.o.d should be and rule, and his heart had not seldom gone forth to the questioning _at what time and in what form_ the promises should be fulfilled. Like Abraham, such men had seen the day of Christ in vision and rejoiced over it, and the _Spirit of Christ was within them_ to sustain them. But the things which they had heard and known, and of which their fathers had told them, supplied cause for deep searchings as _to the time and the manner of time unto which the Spirit pointed_. The strength of the Lord and His wondrous works were to be rehea.r.s.ed to the coming generations, that among them the hope might live, by them the searching be continued. And as time went on the vision was widened, for in no small number of the Psalms we find the promised blessedness described as the portion not of Israel only, but through Israel grace was to be extended to the ends of the earth.

"Make a joyful noise unto the Lord, all ye lands," is no solitary invocation.

And when we turn to those prophets whose writings we possess, we recognise that in them the Spirit of Christ was working and pointing forward to the coming redemption. But long before the days of Isaiah and Micah the Spirit of the Lord had come mightily upon His servants, and that picture of a glorious future which both those seers have given to us was not improbably the utterance of some earlier servant of the Lord: "It shall come to pa.s.s in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow unto it" (Isa. ii. 2; Micah iv. 1). Thus far had they attained, but the search was not ended. "The last days"! When these should come was known to G.o.d alone; and they spake only as they were moved by Him, standing on their towers of spiritual elevation, hearkening what the Lord would say to them, and delivering His message with all the fulness they could command. But they were sure of the final bliss.

Of the same character are those words of Joel, which St. Peter quoted in his sermon on the day of Pentecost, "It shall come to pa.s.s _afterward_" (ii. 28). Beyond this was not yet revealed. But it was the voice of G.o.d which spake through the prophet: "In those days I will pour out My Spirit." And the Divine voice spake of visitations of another kind. It _testified beforehand of the sufferings of Christ and the glories that should follow them_. We feel sure that here St. Peter had in mind Isa. liii., which the New Testament has taught us to apply in its fullest sense to our blessed Lord.

But the language of St. Peter in this clause deserves special notice.

He does not use the ordinary words by which the personal sufferings of Christ would generally be expressed, but he says rather, "the sufferings which pertain unto Christ." And here we may well consider whether the variation of phrase be not designed. St. Paul uses the simple direct expression (2 Cor. i. 5), and so does St. Peter himself (1 Peter iv. 13); and in those pa.s.sages the Apostles are speaking of the sufferings of Christ as shared by His people. It would almost seem as if St. Peter's phrase in the verse before us were intended to convey this sense more fully. The sufferings pertain unto Christ, were specially borne by Him; but they fall also upon those who are, and have been, His people, both before and after the Incarnation.

Those prophecies of Isaiah which speak of the sufferings of the servant of the Lord had long been expounded as meant of the Jewish nation, and with such interpretation St. Peter was doubtless familiar.

Hence may have come his altered phrase, capable of being interpreted, not only of Christ Himself, but of the sufferings of those who, like these Asiatic converts, were for the Lord's sake exposed to manifold trials. This double application of the words, to Christ and to His servants also, explains, it may be, the unique use of the word "glories" in the clause which follows: the sufferings of Christ and the _glories_ that should follow them. For the glories may be taken to signify not only that honour and glory which the Father has given unto Christ, but also the glory in which they shall share who have taken up their cross to follow Him. Nowhere else in the New Testament does this plural word occur. To draw a sense like this from it would minister no small comfort to the Christians in their trials; and just before St.

Peter has described the joy which they should experience as "glorified," or "full of glory" (ver. 8). In like manner St. Paul speaks (Rom. viii. 18) of the sufferings of this present time as not worthy to be compared with the glory that shall be revealed in us in the resurrection.

It would also serve as consolation to the sufferers, who were thus pointed on to the future for Christ's best gifts, to know that a similar forward glance had been the lot of the prophets under the ancient dispensation. One here and there had felt, as Malachi (iii.

1), that the Lord whom they were seeking was soon to come; but we know of none before the aged Simeon to whom it had been made known that they should not die till they had seen the Lord's Christ. To the former generations _it was revealed_, says the Apostle, _that not unto themselves, but unto you, did they minister these things_. They beheld them, and greeted them, but it was afar off. They spake often one to another of a bliss that was to come; yet though praying, longing, and hoping for it, they saw it only with the eye of faith. The psalmists supply many ill.u.s.trations of this forward projection of the thoughts which dwelt on the Messianic hope. Thus in Psalm xxii. 30, 31, while rejoicing over his own rescue from suffering, the speaker recognises that this is but a foreshadowing of another suffering and another deliverance, even the sufferings of Christ and the glories that should follow. "It shall be told of the Lord unto the next generation. They shall come; they shall declare His righteousness to a people that shall be born, that He hath done it," and again in another place, "This shall be written for the generation to come, and a people which shall be created shall praise the Lord" (Psalm cii. 18). And these antic.i.p.ations are ever coupled with the thought of the wider extension of the kingdom of G.o.d, with the time when "all the ends of the world shall remember and turn unto the Lord," "when the nations shall fear the name of the Lord, and all the kings of the earth His glory."

But the things which prophets and psalmists ministered _have now been announced unto you through them that preached the Gospel unto you_.

You, St. Peter would say, are now not heirs expectant, but possessors of the blessings which former ages of believers foresaw and foretold, just as in his pentecostal address he testifies, "This is that which was spoken by the prophet Joel." And those who have preached these glad tidings unto you, he continues, have not done so without warrant.

They are joined by an unbroken link to the prophets who went before them. In those the Spirit of Christ wrought at such times as He found fit instruments for raising a little the veil that lay over the purposes of G.o.d. The preachers of the Gospel have the same Spirit, and speak unto you _by the Holy Ghost sent forth from heaven_. These (and of St. Peter is this specially true) had witnessed the sufferings of Christ, and been made partakers of the glories of the outpoured Spirit. The promise of the Father had been fulfilled to them, and they had received a mouth and wisdom which their adversaries were not able to resist. The risen Lord, the a.s.surance of a life to come, the guidance by the Spirit into all truth--these were now realities for them, and were to be made real for the rest of the world by their testimony.

And that he may further magnify that salvation which he has been describing as published in part under the Law and now a.s.sured by the message of the Gospel, he adds, _which things angels desire to look into_. Of the whole Divine plan for man's redemption the angels could hardly be cognisant. Of G.o.d's love for man they had been made conscious, had been employed as His agents in the exhibition of that love, both under the old and under the new covenant. Their ministry, we know, was exercised in the lives of Abraham and Lot; they watched over Jacob and over Elijah in their solitude and weariness. One of their host was sent to deliver Daniel and to instruct the prophet Zechariah. At a later day they, who stand above mankind in the order of creation, and are pure enough to behold the presence of the Most High, were made messengers to announce how the Son of G.o.d had deigned to a.s.sume, not their nature, but the nature of humanity, and would by His suffering lift up the race from its slavery to sin. They proclaimed the birth of the Baptist, and brought the message of the Annunciation to the Blessed Virgin. They heralded the birth of Christ to the shepherds of Bethlehem, and a mult.i.tude of their glorious company sang the song of glory to G.o.d in the highest. They tended the G.o.d-Man at His temptation, strengthened Him in His agony, were present at His sepulchre, and gave the news of the Resurrection to the early visitants. Nor were their services at an end with Christ's ascension, though they were present on that occasion also. To Cornelius and to Peter angels were made messengers, and our Lord has told us that their rejoicing is great over even one sinner that repenteth.

These immortal spirits whose home is before G.o.d's throne, and whose great office is to sing His praise, yet find in those ministrations to mankind in which they have been employed matter for admiration, matter which kindles in them fervent desire. They long to comprehend in all its fulness that grace which they are conscious G.o.d is shedding forth upon mankind. They would scan[4] all the workings of His love and His forbearance towards sinners. These things are to them a subject of admiration, even as was the empty tomb of Jesus to the disciples after the Resurrection; and from their high estate the angelic host would fain stoop down to gaze their fill upon what G.o.d's goodness has wrought and is working out for mankind. They feel that this knowledge would add a new theme to the songs around the throne, would give them still greater cause to extol that grace which manifests its n.o.blest features in showing mercy and pity.

[4] pa?a???a? is the word employed to describe the stooping of the disciples and Mary that they might look into the grave of Jesus (Luke xxiv. 12; John xx. 5, 11).

And if such be the aspiration of angels, sinless beings who feel not the need of rescue, shall the tongues of men be dumb, men who know, each from the experience of his own heart, how great is the evil of sin in which they are entangled, how hopeless without Christ's death was their deliverance from its thraldom; who know how constant and how undeserved is the mercy of which they are partakers, how true to Himself G.o.d has been in their case? "I am Jehovah; I change not: therefore ye children of men are not destroyed."

IV

_THE CHRISTIAN'S IDEAL, AND THE STEPS THEREUNTO_

"Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ; as children of obedience, not fas.h.i.+oning yourselves according to your former l.u.s.ts _in the time of_ your ignorance: but like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy. And if ye call on Him as Father, who without respect of persons judgeth according to each man's work, pa.s.s the time of your sojourning in fear: knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without blemish and without spot, _even the blood_ of Christ: who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake, who through Him are believers in G.o.d, which raised Him from the dead, and gave Him glory; so that your faith and hope might be in G.o.d."--1 PETER i. 13-21.

The Apostle, who has set forth the character of the Christian's election, who has given to the converts large a.s.surance for the hope which he exhorts them to hold, who has proclaimed the exceeding glory of their inheritance in the future and how its nature had been foreshadowed in type and prophecy, now turns to those practical lessons which he would enforce from the doctrines of election and of the future glory in heaven. Such glorious privileges cannot be looked forward to without awakening a sense of corresponding duties, and for these he would not have them unprepared. _Wherefore_, he says, because you have the a.s.surance of what the best men of old only dimly foresaw, _girding up the loins of your mind, be sober_. The Apostle has in mind the words of his Master, "Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord" (Luke xii. 35, 36). The advent of the bridegroom may be sudden; those who would be of his train must be prepared for their summons. To be girt in body is a token of readiness for coming duty. And St.

Peter's figure would speak more forcibly to Eastern ears than it does to ours. Without such girding the Oriental is helpless for active work, the enc.u.mbrance of his flowing robes being fatal to exertion.

The heart of the Christian must be untrammelled with the cares, the affections, the pleasures of the world. He must be free to run the race which lies before him, as was the well-girt prophet who ran before the royal chariot to the entrance of Jezreel.

And the Christian life is no light care, as St. Peter pictures it.

First, he says, _Be sober_. To train the mind to exercise self-restraint is no easy duty at any time, but specially in a season of religious excitement. We know how converts in the very earliest days of Christianity were carried into excesses both in action and in word; and in every age of quickened activity some have been found with whom freedom degenerated into licence, and emotion took the place of true religious feeling. The Jewish converts in the provinces of Asia might be tempted to despise those who still clung to the ancient faith, while some of those who had been won from heathenism might by their conduct alienate rather than win their brethren in Christ. We gather what was the nature of the peril when we find the Apostle (iv.

7) urging this sobriety as a frame of mind to be cultivated even in their prayers, and St. Paul in his advice to Timothy combining the exhortation to sobriety with "Suffer hards.h.i.+p; do the work of an evangelist" (2 Tim. iv. 5). It is the frame of mind meet for the maintenance of sound doctrine, utterly opposed to those itching ears which are only satisfied with teaching according to their own l.u.s.ts.

Fitly therefore does our Apostle add to his first exhortation a second which will make the believers steadfast: _Set your hope perfectly on the grace that is to be brought unto you_. In those early days this counsel was not always easy to follow. There were many enticements to wavering, many trials which made the firm hold on strong faith difficult to maintain. And with the "perfectly" must be combined that other sense of the word "to the end." The hope must be perfect in its nature, unshaken in its firmness, persuaded of the certainty of the future grace, and strengthened in that persuasion by the experience of the present working of the Spirit. But the language of the Apostle almost antic.i.p.ates the future. He says not so much that the grace is "to be brought," but rather that it is even now "being brought" near and coming ever nearer; for the revelation of Jesus Christ is progressive. Though we learn something, it is only so much as teaches us that there is more still to learn of the boundless stores of grace.

But as in a former verse he spake of believers as having already by faith their salvation in possession, even such is his language here.

And mark his lesson on the free gift of G.o.d s grace. It is not a blessing to which the believer can attain of his own power. He can hope for it; he can feel a.s.sured that G.o.d in His own time will bestow it. But whenever it comes, either as present grace to help in trial, or future grace which shall be revealed, it is given, brought, bestowed; and its full fruition will only be reached _at the revelation of Jesus Christ_. But a.s.suredly these words may be applied to this life as well as to the next. He who said, "The Holy Spirit shall take of Mine and declare it unto you," designs to be ever more and more revealed in the hearts of His followers. His grace is being brought to them day by day, and trains continually unto obedience those who have been sprinkled with His blood.

And this obedience is the next precept for which they are to be made ready by the girding up of the loins of their minds, _as children of obedience_, the obedience not of slaves, but of sons. Children they are become by virtue of the new birth, and obedience it is which gives them a claim upon G.o.d's Fatherhood. They must seek for the docility and trustfulness of the childlike character; they must accept a law other than their own wills, having taken upon them the yoke of Christ and aiming, in the light of His example, to become worthy of being reckoned among His true followers.