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1 Peter 1:3-5
Privileges of Christians
We come now to the body of the epistle, which begins with,
I. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, <2 Cor. 1:3; Eph. 1:3>. Here we have,
1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness.
2. The object of this blessing described by his relation to Jesus Christ: The God and Father of our Lord Jesus Christ. Here are three names of one person, denoting his threefold office.
(1.) he is Lord, a universal king or sovereign.
(2.) Jesus, a priest or Saviour.
(3.) Christ, a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature.
3. The reasons that oblige us to this duty of blessing God, which are comprised in his abundant mercy. All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn,
(1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God.
(2.) in our prayers and praises we should address God as the Father of our Lord Jesus Christ; it is only through him that we and our services are accepted.
(3.) the best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from God's mercy. Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on <Jn. 3:3>.
(4.) Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope.
(5.) the hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, <Job 27:8>.
(6.) the resurrection of Jesus Christ from the dead is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judg.. We have risen with Christ, <Col. 3:1>. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life.
II. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of an inheritance, a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, <1 Sam. 26:19>. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note,
1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, If children, then heirs, <Rom. 8:17>. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, <Heb. 9:15>. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant.
2. The incomparable excellencies of this inheritance, which are four:--
(1.) It is incorruptible, in which respect it is like its Maker, who is called the incorruptible God, <Rom. 1:23>. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, for their corruptible must put on incorruption, <1 Cor. 15:53>.
(2.) this inheritance is undefiled, like the great high priest that is now in possession of it, who is holy, harmless, and undefiled, <Heb. 7:26>. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there.
(3.) it fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste.
(4.) "reserved in heaven for you," which expression teaches us,
[1.] That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, <Eph. 1:18>.
[2.] it is certain, a reversion in another world, safely kept and preserved till we come to the possession of it.
[3.] the persons for whom it is reserved are described, not by their names, but by their character: for you, or us, or every one that is begotten again to a lively hope. This inheritance is preserved for them, and none but them; all the rest will be shut out for ever.
III. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You are kept; the author of it is God; the means in us made use of for that end are our own faith and care; the end to which we are preserved is salvation; and the time when we shall see the safe end and issue of all is the last time. Note,
1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome.
2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, <2 Cor. 12:9; Rom. 14:4>.
3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a respect to the recompence of reward, and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory.
4. This salvation is ready to be revealed in the last time. Here are three things asserted about the salvation of the saints:--
(1.) That it is now prepared, and made ready, and reserved in heaven for them.
(2.) though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. It does not yet appear what we shall be, <1 Jn. 3:2>.
(3.) that it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by the gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.
(from Matthew Henry's Commentary)
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