1 Peter 1:1-3 - Homilies By U.r. Thomas

Here is for our consideration, as introductory and preparatory to an intelligent study of this letter, some suggestions about—

I. THE GREETER . "Peter." The allusions to incidents in his life, and the checkered light thrown upon his character, which are found in this Epistle, are in harmony with what we gather from the Gospels and the Acts concerning him. For instance:

1. Jigs name . The Rock-man. What a reminiscence of the giving of that name! What it tells

2. His vocation . "An apostle." Here is a hint of

"Friend thrice denied and thrice beloved—

Master, Redeemer, King."

II. THE DESCRIPTION OF THOSE HE GREETS , Who were these? Here at once we open the vein of sadness which runs through this Epistle, and again and again rises to the surface. "Sojourners of the Dispersion." Homeless through persecution. Jewish and Gentile Christians, carried, as seed on the wings of the storm, to many lands where they would fertilize and multiply. Where were they? Widely scattered, from under the shadows of the mountains of Galilee to the shores of the Black Sea. This fisherman is casting his net in a deep and wide ocean. What are they? Divinely chosen to perfection of character.

1. They are being made holy.

2. They are being made holy by the Spirit.

3. They are being made holy by the Spirit in the fruits of obedience.

4. And this by self-sacrificing consecration.

5. And all this through the power of the sacrifice of Christ.

III. THE SUBSTANCE OF THE GREETING . "Grace and peace." The highest ideal of both Greek and Hebrew as to tree blessedness. "Grace"—the thought in Greek sculpture, architecture, and oratory, the very name and charm of Greek divinities, and signifying the beauty of gentleness in strength, the favor of the high to the lowly, and all its effects in the lowly. "Peace"—the salutation of Hebrew prophet and patriarch, the wish for the city in the midst of enemies, for the soul in its relations to God and man. And both these combined, and both these multiplied tenfold, a thousandfold, on and on indefinitely and infinitely, for of such blessing a soul cannot have too much - U.R.T.

1 Peter 1:3-5 - An outburst of praise.

"Blessed be the God and Father," etc. So the writer passes from himself and from his readers up to God; and with this elevation of theme there is an outburst of praise. Meditating on this outburst of praise, we note it is—

I. PRAISE TO GOD . He traces the great joy he is describing up to its Fountain—God; he sees the gift of which he almost seems to be singing, in the open hand of the Giver—God. "Blessed be," etc.

1. Here is reverent praise . "Blessed." The word is consecrated to God alone, and is completely different to the word in the Beatitudes. The Hebrew meaning is "speaking him well."

2. Here is loving praise . It is not alone to God as God, the infinitely Good One of transcendent perfection, but the insertion of this conception of Father, and Father of Jesus, makes him nearer and dearer to the heart than the old description," God of Israel."

3. Here is intelligent praise . "Father of our Lord Jesus." How vividly Peter could recall the form and voice and countenance of Jesus! It was his Father he would have men praise. No vague, dim, unrelated, infinite essence and origin of all things do we worship, but the Father of Jesus, revealed to us in the face of Jesus Christ.

4. Here is grateful praise . It is praise for great mercy. Pity is love to the weak; mercy is love to the undeserving—is therefore the climax and crown of love. This is God's love to man. St. Bernard had a familiar saying to the effect that "great sins and great miseries need great mercy, and many sins and many miseries need many mercies." Hence we have revelations of God's mercy, as great mercy, abundant mercy, plenteous mercy, tender mercies, multitude of mercies, mercy that "endureth for ever." The heart of man may well glow with gratitude as he vows, "I will sing of mercy," etc.

II. PRAISE TO GOD FOR A BRIGHT HOPE OF A GLORIOUS FUTURE .

1. Here is praise to God for a hope. This is, indeed, part of the praise of every heart which thanks God for Christianity. For Christianity does not profess to satisfy all the aspirations of the heart here . Much yearning for knowledge, for pardon, for grace, is met now, but much remains as unfulfilled hope, and for that hope we praise God. What hope?

(a) This, in contrast to the dead-alive surmises, vague guesses at the future, the pagans had, and above which Jews scarcely rose.

(b) This in contrast, as Leighton says, to lying hopes and dying hopes about things in the world—hopes that die before us or die when we die.

(c) This is a hope that makes life a life of hope, an anchored life that does not drift, a brightened life that does not darken into despair; eager, expectant vision; who, though "sojourners of the Dispersion," with a vast sense of weariness enfolding all things, were truly pilgrims whose faces and whose feet were set towards the land of sunrise, not of sunset.

2. Here is praise to God for a future . What future? St. Peter describes to them a plan that is

(a) "Incorruptible." No tendency in it to decay and to destruction. Substance imperishable. The tenure not to expire as in Palestine.

(b) "Undefiled." Not to be spoiled by defilement or pollution, as their old inheritance in Palestine, by idolatries and tyrannies.

(c) "Fadeth not away." Its beauty immortal. No winter to wither it.

III. PRAISE TO GOD FOR HIS WONDERFUL METHODS OF INSPIRING THE HOPE AND ENSURING THE FUTURE . The future. Peter is here praising God both as Trustee of such a future, and Guardian of those who inherit it by hope.

1. God has that future reserved . "In heaven"—in safe keeping.

2. God will in due time let it be revealed . "Salvation."

3. God has that future for his bestowal as an inheritance. He gives heaven to man as a gift of love—free love. Righteously, and according to their fitness for it; but graciously, and not as measured by their merits. A heaven we merited would be a poor, meager heaven in contrast with what is here described; and so might it not be a hell? The heir does not buy, does not win, does not by battle secure inheritance; he simply grows up to the age that claims it. So with heaven . When John at Runnymede asked the barons assembled about him there, by what right they held their lands, hundreds of swords flashed like lightning from their sheaths, and defiant tones pealed like a thunder-clap on the king's ears, "By these we won them, and by these we hold them." But let any inquiring lips ask multitudes above, in blessed possession of the inheritance of heaven, by what right they hold those high and priceless possessions; and, taking crowns of dignity and glory from their brows, and casting them before the Lamb that was slain, their adoring exclamation, is, "Unto him that loved us, and washed us from our sins in his blood," etc. Nay, not only when the redeemed are in heaven do they realize that it is an unbought, unmerited inheritance, but even when good men tread the frontier of that kingdom, and step on the threshold of that home, they feel the same. When Bossuet, perhaps the most illustrious of French preachers and prelates, lay dying in great suffering and prostration, one who was present thanked him for all his kindness, and, using the court language of the day, begged him when in another world to think of the friends that were so devoted to his person and reputation . At this last word ("reputation"), Bossuet, who had almost lost the power of speech, raised himself from the bed, and gathered strength to say, not without indignation, "Don't talk like that! Ask God to forgive a sinner his sins." Yes; that is the Christian's attitude, that the Christian's spirit, even entering heaven. "When I draw this fleeting breath, When my eyelids close in death… Rock of Ages, cleft for me, Let me hide myself in thee."

IV. HOW DOES GOD INSPIRE AND PRESERVE THE HOPE ?

1. It is a hope that is born with man ' s new birth . A man is an heir, by birth, of his father's patrimony; a Christian is an heir, by regeneration, of heaven.

2. It is a hope that is continued by God in connection with a man ' s character . God, as we saw, is Trustee of the future; so is he Guardian of the heirs. They are:

1 Peter 1:6 , 1 Peter 1:7 - the testing of religious faith.

As we saw in our exposition of the preceding verses, Peter taught that a man's faith, i.e. trust in Christ and fidelity to Christ, is a pledge of and preparation for the heavenly inheritance. It is a pledge . The example of Columbus sailing westward in search of unknown America is often and rightly quoted as an instance of faith. The Christian man is a spiritual Columbus, whose faith alone leads him across mysterious seas of time to shores of eternity. Moreover, faith is a preparation for that inheritance; for it has been well said that Faith and Hope and Love are so related that if Faith dies—as, indeed, it does often die first—Hope and Love are very prone to say, "Let us also die with her." Indeed, the three often perish hand-in-hand. Therefore a man's faith is of profound importance to him— " precious faith ;" hence Peter touches here with a strong hand the question of the testing of religious faith .

I. THAT THE PROCESS OF TESTING A MAN 'S FAITH INVOLVES MUCH PAIN . Peter sees souls rejoicing in the hope of heaven—"wherein ye greatly rejoice"—and yet, by this very process of testing their faith, meanwhile, in much pain. How much pain we gather:

1. From the use of the word that describes the process; i.e. "temptations"—"trials." A word that really means" testing," but that, because of the usual nature of testing, is a synonym for "affliction." Does not the word "trial" contain in itself tears, battles, persecutions, martyrdom, even death?

2. From the spirit in which Peter says the tried are . In heaviness, in grief, sorrowful, dejected, heavy-hearted.

3. The nature of the element employed in the process . Compared to fire. No material element causes so much pain as fire.

II. THE PROCESS OF TESTING A MAN 'S FAITH IS OF SUCH UNTOLD WORTH AS TO COMPENSATE FOR ALL SUCH PAIN .

1. The testing is only temporary . "For a season" even if lifelong, the days dwindle to hours, etc. Already Peter uses words of retrospect: " ye have been," etc.

2. The worth of the soul for which testing is designed . Though not grammatical, this is application. "Much more precious than gold." This is implied that gold loses luster and becomes worn out with hourly use. The soul is imperishable!

3. The purposes of the process . "If need be;" deep, inevitable, necessary,

1 Peter 1:8 - Love, trust, joy.

Here is—

I. LOVE FOR THE UNSEEN .

1. This appears difficult . Many say," If we could only hear, see, touch Christ, we could love him; but it is now beyond our power." Nevertheless, this is:

2. Very common . What is all love for the absent but love for the unseen?

3. This is possible to all the highest forms of love. We have historic heroes whom we love with a much higher form of love than the self-seeking thing that often goes by that name among men.

4. This is a most blessed reality when, as with Christ, there can be communications with the Beloved, even though he be unseen. The unseen stands calm amid all our rush of life, changeless amidst all our transition and decay. To love him in his bodily presence must ever be to have a love that is limited, partial, accidental, temporary. Not so if we love "Christ in us the Hope of glory."

II. TRUST IN THE BELOVED . It is certain there must be some faith before there is any love, but it is equally certain that where there is much love there will be increasing faith. Love is the basis of a new and stronger faith. The vision of the soul rises from its affections. The anchor of faith has the firmest hold on the shores of love; the roots of faith draw their richest nutriment from the soil of love. Love Christ more, and you will believe him more.

III. JOY IN THE BELIEVED AND THE BELOVED . The joy that Paul as well as Peter knew, and that multitudes have possessed as they trusted in Christ and cleaved to Christ with their affections, is

1. A joy that is "unspeakable." Even song cannot utter it.

2. A joy noble now, and destined to perpetual nobleness. "Full of glory." There is no mean, or base, or decaying element in it. The casket, the human heart, is indestructible; and the jewel, this Christly joy, is imperishable - U.R.T.

1 Peter 1:9-12 - Soul salvation.

The thought of soul-salvation in these verses is at once deeper and broader than that contained in 1 Peter 1:5 of this chapter. There it was mainly deliverance from evil, and deliverance from evil of the individual soul. Here there is the reaching a blessed destiny, and that by many.

I. THE GREAT WORTH OF SOUL - SALVATION . This is seen:

1. From the illustrious beings interested in it .

From this it follows, first, that soul-salvation is no modern invention, it was known to ancient prophets; no mean conception, it was the theme of exalted angels; no obscure dream, it was proclaimed by well-known apostles; no earth-born scheme, it was a revelation of the Holy Spirit. But the worth of soul-salvation is seen:

2. By our knowledge of the Savior by whom salvation came . Christ is Christianity. The Savior is the revelation of the worth of salvation.

his conquest of temptation; his resurrection; his ascension; his triumphs by his Church; the restitution of all things.

II. THE GRADUAL DEVELOPMENT OF THE REVELATION OF SOUL - SALVATION . It has dawned upon us who now have its noontide brightness, just as every day brightens to noon—gradually. In this passage we are reminded how it was:

1. Predicted . By prophets who were taught

2. Fully declared . It was plainly "announced" and is widely "preached."

III. THE SIMPLE MEANS OF ATTAINING SOUL - SALVATION . "Faith" ( 1 Peter 1:9 ). Salvation is the thing we trust for, and to which trust tends. It is not only assent of the mind, though it is that. Nor only consent of the heart, though it is also that. But it is response of the will . "Believe, and be saved."—U.R.T.

1 Peter 1:13-16 - The call to holiness.

Peter sums up as the conclusion from what he has just written as to prophets, apostles, angels, the very Spirit of Christ being deeply concerned in our soul-salvation, "Be holy ." Holiness is salvation. Just as there is no salvation for a sick man but to give him health, so there is no salvation for a sinful man but to ensure him holiness. Holiness is the supreme purpose of religion. So now, in his own direct, glowing, practical manner the apostle voices the call of God" Be holy." And in doing this he sets forth—

I. THE ONE MODEL AND MOTIVE OF TRUE HOLINESS . Does he not, however, in passing, show what is not a standard of true holiness? For he guards his readers against shaping their character by their own past habits of life. He gently recalls the sad fact to them that they had led lives of vice and of ignorance. He warns them that such living is altogether bad; it was a life according to lusts, coarse and dark, of men, not laws of God. And he suggests to them by the very use of the word "fashioning," which denotes what is fleeting and on the surface (as when he says, "the fashion of this world," the scenery of it, " passeth away"), that a life molded according to the vicious and ignorant lusts of men is transient, decaying, perishing. Do not so degrade and so destroy human nature. Then again, in passing, he shows what the manifestation of true holiness will be. The body of holiness is described by Moses in the Decalogue—the breath of it is breathed by Jesus in the sermon on the mount. But where will this holiness, this breathing body of Christian holiness, show itself? Peter answers, "Holy in all manner of living." The word "conversation" means a "turning about," and the thought is, wherever that life turns in the revolutions of daily history it will be holy. Holy not in its moods, sentiments, religious rites alone; but in its "behavior." The holy man is a revolving light—a light, not with six sides darkened and the seventh flashing some special luster, but wherever he turns translucent with the virtues of the indwelling Christ. Of such holiness the passage before us gives the one model and motive—namely, God. God is the Model of true holiness. "He which called." God is the great "Caller." He cares to call, and is ever calling. And he is holy. And we are called to be holy like as he is holy. Moreover, God is the Motive of true holiness. Not only like as he is holy, but because he is holy, we are to be holy. We notice:

1. Because of God ' s nature it is right that man should resemble him .

2. Because of man ' s nature it is possible for him to resemble God . And the fact that we are God's offspring may indicate some hope of our having the capacity of resembling him. But the incarnation of the Son of God declares that man is like God; and that incarnate life of Jesus, where the life of God was lived in a human frame, its thoughts scintillating in a man's brain, its emotions vibrating in a man's heart, its character revealed in a man's conduct, is the one great warrant for the appeal made from the nature of God to the duty of man. The almighty God says, "Be ye holy; for I am holy." All the forces of the universe, all the energies of God, are in battle against sin and in league with holiness. The all-wise God says, "Be ye holy; for I am holy." He who knows what man is and what man can be, and what are all the possibilities of woe or of blessedness throughout creation—the heart-searching, man-knowing, hell-knowing, heaven-knowing God calls us to holiness. The all-loving God says, "Be ye holy; for I am holy." There is no true love without holiness, and he who is the Holy One, who is Love, yearns for us to be like him. Yes, it is written, "Be ye holy." Peter was quoting Leviticus or Exodus, or both, for there it was written. In that the music of the Old and New Testaments is in unison, and not merely in harmony. But it is written in the stones of Sinai, and in the fires of Sodom, and with the blood of Calvary. It is still echoing in messages of prophets and apostles and in the deathless words of Christ. It is written in all the laws of nature which give pain; and in the moral realm, where is violence of remorse; it is written as with pen of iron in man's reason, and point of diamond on his conscience, "Ye shall be holy, as I am holy."

II. SOME OF THE ESSENTIALS IN THE PURSUIT OF TRUE HOLINESS . We say" some," because it is not the habit of Peter to deal exhaustively, and we should not expect all to be set out; and because clearly all essentials are not here, though certainly those, such as the working of the Holy Spirit, are implied. But those that are distinctly enumerated are:

1. Vigorous intelligence . "Gird up the loins of your mind."

2. Firm self-control . "Be sober."

3. Thorough hope . "To the end;" reserved perfectly to the limit of hope.

4. Filial obedience - U.R.T.

1 Peter 1:17-21 - The awe of the redeemed.

The one injunction of this passage is, "Pass your time in fear"—"the time of your sojourning." Peter had already addressed them as sojourners as to country; now he addresses them as sojourners in this world altogether. "In fear" does not mean in dread or in terror; that meaning is contradicted by the whole tenor of this Epistle, and by the very name of God in this verse, "Father." "Fear" is synonymous with "piety" in Old Testament language, and might be rendered "reverence," or better still by the less frequently used, but fine Saxon word "awe." You are in the midst of great things, of stupendous realities; cherish awe. This is not to be a passing paroxysm, but an abiding, settled habit of soul. Notice—

I. THE AWE OF THE REDEEMED TOWARDS THE REDEEMING GOD . "If ye call on him as Father;" the call being, not simply an appeal, but a claim of kindred, an acknowledgment of close, tender, and withal solemnly responsible relationship. The relationship is:

1. To the supremely impartial Father . ( 1 Peter 1:17 .)

2. To the supremely omniscient Judge . ( 1 Peter 1:17 .) The twofold thought is gathered up in Christ's cry, "O righteous Father!"

II. THE AWE OF THE REDEEMED IN RECOLLECTION OF THE EVIL FROM WHICH THEY HAVE BEEN DELIVERED . Out of what have they been bought and brought?

1. Course of conduct . "Conversation;" not only the circle of behaviour, but center of motive.

2. A course of conduct that was evil . "Vain." Frivolous, empty, unworthy.

3. A course of conduct that was inherited . "Handed down." The legacy of evil is with some unchastity, with some insobriety, with all sin. We are the sons of a slave race, and tendency and imitation continue us in bondage.

III. THE AWE OF THE REDEEMED BECAUSE OF THE COST AT WHICH THEY HAVE BEES EMANCIPATED . Not silver and gold, that may redeem from the brigands, that may be the ransom of the Crusader king. But see the cost:

1. As revealed in Christ Jesus . "But with precious blood." The pouring forth of a priceless life. "As of a lamb," etc. And that priceless life the life of a Spotless One. That mystic blood detaches us from the dominion of sin.

2. As felt by the heart of the infinite God . " Foreknown ." Raised by God, who with unspeakable care felt that part of himself was there.

IV. THE AWE OF THE REDEEMED BECAUSE OF THE BLESSEDNESS TO WHICH THEY ARE DESTINED . Faith and hope. Faith now in the invisible; hope of perpetual glory in the Eternal - U.R.T.

1 Peter 1:22-25 - The life of the True, and the Word of truth.

The direct precept of this passage is, "Love one another." Many other duties are implied in the words that surround these, but the kernel of duty here is, "Love one another."

I. MUTUAL LOVE A DUTY OF THE PURE AND THE OBEDIENT . "Seeing ye have purified your souls, in your obedience… unto unfeigned love." The very end and purpose of becoming pure, which is only by obedience, is not to be safe or happy, but to be able in the highest sense and forever to love, and to live a life of love when it is the life of God. This love is to be unfeigned . Dissemble anywhere rather than in the region of love. It is counterfeiting the coin of the Divine mint. This love is to be deep— "from the heart;" not of hand only, or of purse only. or of life only, but of the fontal source whence all activities and gifts will flow. This love is to be intense— "fervently." The powers are to be on stretch. The harp only yields music when its strings are tightened to their fullest tension.

II. THIS LOVE AND PURITY AND OBEDIENCE ARE THE SIGNS OF A NEW LIFE WHICH EVERY CHRISTIAN IS LIVING .

1. The life is indeed new, for it has a wondrous origin . "Begotten again." No stronger figure could tell of loftier thought and nobler affection of the Christly man in contrast with the meaner views and selfish aims of his old life.

2. The life has a wondrous Originator . The quickening is from God.

III. THE FORCES OUT OF WHICH THIS NEW LIFE ARE DEVELOPED . The life of holiness is developed from seed. It has its origin in forces that

IV. THE WORD OF GOD IS THE MEANS BY WHICH THESE FORCES OPERATE ON THE HEART OF MAN . "Through the Word of God." The Word of God is not the seed, but the vehicle by which the seed is communicated to man. The seeds are the thoughts of God, the truth of God; and they are seeds out of which the life of holiness must burst and grow. But even the Word of God that conveys these is imperishable. "It liveth and abideth." It lives and continues to live, though men, like the grass, perish and pass away. This word of" good tidings" is preached to men. Amongst those to whom it is preached, the penitent who receives its pardon, the mourner who receives its consolation, the dying who is strengthened by its hope, all witness to us with clear, convincing tone, "The Word of the Lord endureth forever."—U.R.T.