Faith without religion.
1st Peter 1:3-9
July 5th 2015
Meat
Okay, admittedly I went deep into the different views on God within Christianity writ large. Lets continue at verse 3.
1st Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, . . .
which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
1st Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, . . . which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
Which according to his abundant mercy. Marg., as in the Greek, much. The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favor, and the favor was great. Men are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favor. See Barnes for Eph 2:4.
Hath begotten us again. The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Savior said, (Joh 3:3,) that “except a man be born again” or begotten again, hennhyhanwyen, he cannot see the kingdom of God.” Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound (anagennaw) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in John 3:3,5,7. Perhaps the phrase “begotten again” would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.
Unto a lively hope. The word lively we now use commonly in the sense of active, animated, quick; the word here used, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form–or a mere speculation–or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, See Barnes for Ro 8:24. Comp. Eph 2:12.
By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. See Barnes for 1Co 15:1, seq. See Barnes for 2Ti 1:10; See Barnes for 1Th 4:14. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of Divine favor in granting to any one a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy towards them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, See Barnes for Ac 20:32; See Barnes for Eph 1:11, See Barnes for Eph 1:14, See Barnes for Eph 1:18; See Barnes for Col 1:12. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance–as what their Father will bestow on them as the proof of his love.
Incorruptible. It will not fade away and vanish, as that which we inherit in this world does. See the word explained See Barnes for 1Co 9:25. The meaning here is, that the inheritance will be imperishable, or will endure for ever. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.
And undefiled. See Barnes for Heb 7:26; See Barnes for Heb 13:4; See Barnes for Jas 1:27. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. “How many estates,” says Benson, “have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it.” Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed for ever, and the soul continually advance in, knowledge, holiness, and the active service of God.
And that fadeth not away. Gr. amaranton. This word occurs nowhere else in the New Testament, though the word amarantinov (amarantine) occurs in 1Pe 5:4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendour, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word “incorruptible.” Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their lustre; the flowers that bloom on the banks of the river of life will always be as rich in colour, and as fragrant, as when we first beheld them.
Reserved in heaven for you. Marg., us. The difference in the text margin arises from the various readings in MSS. The common reading is “for you.” The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. See Barnes for Mt 25:34; See Barnes for Joh 14:2; See Barnes for Col 1:5.
5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
Who are kept by the power of God. That is, “kept” or preserved in the faith and hope of the gospel; who are preserved from apostasy, or so kept that you will finally obtain salvation. The word which is here used and rendered kept, (frourew–phroureo,) is rendered in 2Co 11:32, kept with a garrison; in Ga 3:23, and here, kept; in Php 4:7, shall keep. It does not elsewhere occur in the New Testament. It means to keep, as in a garrison or fortress; or as with a military watch. The idea is, that there was a faithful guardianship exercised over them to save them from danger, as a castle or garrison is watched to guard it against the approach of an enemy. The meaning is, that they were weak in themselves, and were surrounded by temptations; and that the only reason why they were preserved was, that God exerted his power to keep them. The only reason which any Christians have to suppose they will ever reach heaven, is the fact that God keeps them by his own power. Comp. See Barnes for Php 1:6; See Barnes for 2Ti 1:12; See Barnes for 2Ti 4:18. If it were left to the will of man; to the strength of his own resolutions; to his power to meet temptations, and to any probability that he would of himself continue to walk in the path of life, there would be no certainty that any one would be saved.
Through faith. That is, he does not keep us by the mere exertion of power, but he excites faith in our hearts, and makes that the means of keeping us. As long as we have faith in God, and in his promises, we are safe. When that fails, we are weak; and if it should fail altogether, we could not be saved. See Barnes for Eph 2:8.
Unto salvation. Not preserved for a little period, and then suffered to fall away, but so kept as to be saved. We may remark here that Peter, as well as Paul, believed in the doctrine of the perseverance of the saints. If he did not, how could he have addressed these Christians in this manner, and said that they were “kept by the power of God unto salvation”. What evidence could he have had that they would obtain salvation, unless he believed in the general truth that it was the purpose of God to keep all who were truly converted?
Ready to be revealed in the last time. That is, when the world shall close. Then it shall be made manifest to assembled worlds that such an inheritance was “reserved” for you, and that you were “kept” in order to inherit it. See Barnes for Mt 25:34. This verse, then, teaches that the doctrine that the saints will persevere and be saved, is true. They are “kept by the power of God to salvation;” and as God has all power, and guards them with reference to this end, it cannot be but that they will be saved. It may be added,
(a.) that it is very desirable that the doctrine should be true. Man is so weak and feeble, so liable to fall, and so exposed to temptation, that it is in itself every way a thing to be wished that his salvation should be in some safer hands than his own.
(b.) If it is desirable that it should be true, it is fair to infer that it is true, for God has made all the arrangements for the salvation of his people which are really desirable and proper.
(c.) The only security for the salvation of any one is founded on that doctrine. If it were left entirely to the hands of men, even the best of men, what assurance could there be that any one could be saved Did not Adam fall? Did not holy angels fall? Have not some of the best of men fallen into sin? And who has such a strength of holiness that he could certainly confide in it to make his own salvation sure? Any man must know little of himself, and of the human heart, who supposes that he has such a strength of virtue that he would never fall away if left to himself. But if this be so, then his only hope of salvation is in the fact that God intends to “keep his people by his own power through faith unto salvation”
6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
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 honour and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end of your faith, even the salvation of your souls.
6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, See Barnes for Ro 5:1, See Barnes for Ro 5:2; See Barnes for Php 3:1; See Barnes for Php 4:4; See Barnes for 1Th 5:16. See Barnes for 1Pe 1:8. The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions and trials. It not only sustained them, but it made them happy. That must be a valuable religion which will make men happy in the midst of persecutions and heavy calamities.
Though now for a season. A short period–oligon. It would be in fact only for a brief period, even if it should continue through the whole of life. See Barnes for 2Co 4:17: “Our light affliction which is but for a moment.” It is possible, however, that Peter supposed that the trials which they then experienced would soon pass over. They may have been suffering persecutions which he hoped would not long continue.
If need be. This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was “need” that they should pass through these trials. There was some good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, “since there is need;” though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, “you certainly needed this affliction to lead you to amend your life:” but, it may be that there is something in your character which makes it desirable, or that God intends that some good results shall come from it which will show that it is wisely ordered.”
Ye are in heaviness. Gr., “Ye are sorrowing,” luphyentev; you are sad, or grieved, Mt 14:9; 17:23.
Through manifold temptations. Through many kinds of trials, for so the word rendered temptation (peirasmov) means, Jas 1:2,12. See Barnes for Mt 4:1. The meaning here is, that they now endured many things which were fitted to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of others to lead them to renounce their religion, and to go back to their former state of unbelief. Any one or all of these would try them, and would show whether their religion was genuine. On the various ways which God has of trying his people, See Barnes for Isa 28:23, seq.
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 honour and glory at the appearing of Jesus Christ:
Job 23:10; Ps 66:10; Pr 17:3; Isa 48:10; Zec 13:9; Ro 2:7,10; 1Co 3:13; 4:5; 2Th 1:7-12; Jas 1:3,12; 1Pe 4:12
The putting of your religion to the test, and showing what is its real nature. See Barnes for Jas 1:3.
Being much more precious than of gold. This does not mean that their faith was much more precious than gold, but that the testing of it, (dokimion,) 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.
That perisheth. Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connection 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 religion. It may not perish in the fire, but it will in some way, for it will not endure for ever.
Though it be tried with fire. This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure forever. It is more desirable to test religion 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.
Might be found unto praise. That is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.
And honor. That honor might be done to it before assembled worlds.
And glory. 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 religion.
At the appearing of Jesus Christ. To judge the world. Comp. Mt 25:31; Ac 1:11; 1Th 4:16; 2Th 2:8; 1Ti 6:14; 2Ti 4:1,8; Tit 2:13. From these two verses (1Pe 1:6,7) we may learn:
I. That it is desirable that the faith of Christians should be tried.
(a.) It is desirable to know whether that which appears to be religion 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 religion 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 religion, which is no value. The one is worth no more than the other, unless it is genuine.
(b.) 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 religion. Religion 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 religion.
(c.) It is desirable that true religion should be separated from all alloy. 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 religion. It is often combined with much that is unholy and impure; much that dims its lustre 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 religion. 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 religion will be a favour to us.
II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures.
(1.) He tries his people by prosperity–often as decisive a test of piety as can be applied to it. There is much pretended piety, which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; by the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul.
(2.) He tries his people in adversity. He lays his hand on them heavily, to show
(a.) whether they will bear up under their trials, and persevere in his service;
(b.) to show whether their religion will keep them from murmuring or complaining;
(c.) to show whether it is adapted to comfort and sustain the soul.
(3.) He tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little fitted to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion 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. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition, there would be a new trial of our faith. That piety which shone so much on a bed of sickness, might be little fitted to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions, or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged.
III. Religion will bear any trial which may be applied to it, as gold will bear the action of fare.
IV. Religion is imperishable in its nature. Even the most fine gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that will consume everything else.
V. Christians should be willing to pass through trials.
(a.) They will purify their religion, as the fire will remove dross from gold.
(b.) They will make it shine more brightly, as gold does when it comes out of the furnace.
(c.) They disclose more fully its value.
(d.) They will furnish an evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life, will bear the test of the final trial.
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
This epistle was addressed to those who were “strangers scattered abroad,” See Barnes for 1Pe 1:1, and it is evident that they had not personally seen the Lord Jesus. Yet they had heard of his character, his preaching, his sacrifice for sin, and his resurrection and ascension, and they had learned to love him.
(1.) It is possible to love one whom we have not seen. Thus we may love God, whom no “eye hath seen,” See Barnes for 1Jo 4:20; and thus we may love a benefactor, from whom we have received important benefits, whom we have never beheld.
(2.) We may love the character of one whom we have never seen, and from whom we may never have received any particular favours. We may love his uprightness, his patriotism, his benignity, as represented to us. We might love him the more if we should become personally acquainted with him, and if we should receive important favours from him; but it is possible to feel a sense of strong admiration for such a character in itself.
(3.) That may be a very pure love which we have for one whom we have never seen. It may be based on simple excellence of character; and in such a case there is the least chance for any intermingling of selfishness, or any improper emotion of any kind.
(4.) We may love a friend as really and as strongly when he is absent, as when he is with us. The wide ocean that rolls between us and a child, does not diminish the ardor of our affection for him; and the Christian friend that has gone to heaven, we may love no less than when he sat with us at the fireside.
(5.) Millions, and hundreds of millions, have been led to love the Savior, who have never seen him. They have seen–not with the bodily eye, but with the eye of faith–the inimitable beauty of his character, and have been brought to love him with an ardor of affection which they never had for any other one.
(6.) There is every reason why we should love him.
(a.) His character is infinitely lovely.
(b.) He has done more for us than any other one who ever lived among men. He died for us, to redeem our souls, he rose, and brought life and immortality to light. He ever lives to intercede for us in heaven. He is employed in preparing mansions of rest for us in the skies, and he will come and take us to himself, that we may be with him for ever. Such a Savior ought to be loved, is loved, and will be loved. The strongest attachments which have ever existed on earth have been for this unseen Savior. There has been a love for him stronger than that for father, or mother, or wife, or sister, or home, or country. It has been so strong, that thousands have been willing, on account of it, to bear the torture of the rack or the stake. It has been so strong, that thousands of youth of the finest minds, and the most flattering prospects of distinction, have been willing to leave the comforts of a civilized land, and to go among the benighted heathen, to tell them the story of a Savior’s life and death. It has been so strong, that unnumbered multitudes have longed, more than they have for all other things, that they might see him, and be with him, and abide with him for ever and ever. See Barnes for Php 1:23.
In whom, though now ye see him not, yet believing. He is now in heaven, and to mortal eyes now invisible, like his Father. Faith in him is the source and fountain of our joy. It makes invisible things real, and enables us to feel and act, in view of them, with the same degree of certainty if we saw them. Indeed, the conviction to the mind of a true believer that there is a Saviour, is as certain and as strong as if he saw him; and the same may be said of his conviction of the existence of heaven, and of eternal realities. If it should be said that filth may deceive us, we may reply,
(1.) May not our bodily senses also deceive us? Does the eye never deceive? Are there no optical illusions? Does the ear never deceive? Are there no sounds which are mistaken? Do the taste and the smell never deceive? Are we never mistaken in the report which they bring to us? And does the sense of feeling never deceive? Are we never mistaken in the size, the hardness, the figure of objects which we handle? But,
(2.) for all the practical purposes of life, the senses are correct guides, and do not in general lead us astray. So,
(3.) there are objects of faith about which we are never deceived, and where we do act and must act with the same confidence as if we had personally seen them. Are we deceived about the existence of London, or Paris, or Canton, though we may never have seen either? May not a merchant embark with perfect propriety in a commercial enterprise, on the supposition that there is such a place as London or Canton, though he has never seen them? Would he not be reputed mad, if he should refuse to do it on this ground? And so, may not a man, in believing that there is a heaven, and in forming his plans for it, though he has not yet seen it, act as rationally and as wisely as he who forms his plans on the supposition that there is such a place as Canton?
Ye rejoice. Ye do rejoice; not merely ye ought to rejoice. It may be said of Christians that they do in fact rejoice; they are happy. The people of the world often suppose that religion makes its professors sad and melancholy. That there are those who have not great comfort in their religion, no one indeed can doubt; but this arises from several causes entirely independent of their religion. Some have melancholy temperaments, and are not happy in anything. Some have little evidence that they are Christians, and their sadness arises not from religion, but from the want of it. But that true religion does make its possessors happy, any one may easily satisfy himself by asking any number of sincere Christians, of any denomination, whom he may meet. With one accord they will say to him that they have a happiness which they never found before; that however much they may have possessed of the wealth, the honours, and the pleasures of the world–and they who are now Christians have not all of them been strangers to these things–they never knew solid and substantial peace till they found it in religion. And why should they not be believed? The world would believe them in other things; why will they not when they declare that religion does not make them gloomy, but happy.
With joy unspeakable. A very strong expression, and yet verified in thousands of cases among young converts, and among those in the maturer days of piety. There are thousands who can say that their happiness when they first had evidence that their sins were forgiven, that the burden of guilt was rolled away, and that they were the children of God, was unspeakable. They had no words to express it, it was so full and so new.
“Tongue can never express The sweet comfort and peace of a soul in its earliest love.”
And so there have been thousands of mature Christians who can adopt the same language, and who could find no words to express the peace and joy which they have found in the love of Christ, and the hope of heaven. And why are not all Christians enabled to say constantly that they “rejoice with joy unspeakable?” Is it not a privilege which they might possess? Is there anything in the nature of religion which forbids it? Why should not one be filled with constant joy who has the hope of dwelling in a world of glory for ever? Comp. Joh 14:27; 16:22.
And full of glory.
(1.) Of anticipated glory–of the prospect of enjoying the glory of heaven.
(2.) Of present glory–with a joy even now which is of the same nature as that in heaven; a happiness the same in kind, though not in degree, as that which will be ours in a brighter world. The saints on earth partake of the same kind of joy which they will have in heaven; for the happiness of heaven will be but an expansion, a prolongation, and a purifying of that which they have here. See Barnes for Eph 1:14.
9 Receiving the end of your faith, even the salvation of your souls.
Receiving the end of your faith, even the salvation of your souls. The result or object of your faith; that is, what your faith is designed and adapted to secure. See Barnes for Ro 10:4. The word rendered receiving is used here as indicating that they would surely obtain that. They even now had such peace and joy in believing, that it furnished undoubted evidence that they would be saved; and such that it might be said that even now they were saved. The condition of one who is a true Christian here is so secure that it may even now be called salvation.
