Thus cleansed therefore and born of the word, they were to put off all fraud, hypocrisy, envy, slander; and, as new-born babes, to seek for this milk of the understanding, in order to grow thereby (for the word is the milk of the child, as it was the seed of its life); and we are to receive it as babes in all simplicity, if in truth we have felt that the Lord is good and full of grace. It is not Sinai (where the Lord God declared His law from the midst of the fire, so that they entreated not to hear His voice any more), to which I am come, or from which the Lord is speaking. If I have tasted and understood that the Lord acts in grace, that He is love towards me, and that His word is the expression of that grace, even as it communicates life, I shall desire to feed on this milk of the understanding, which the believer enjoys in proportion to his simplicity; that good word which announces to me nothing but grace, and the God whom I need as all grace, full of grace, acting in grace, as revealing Himself to me in this character-a character which He can never cease to maintain towards me, making me a partaker of His holiness.
I now know the Lord Himself: I have tasted that which He is. Moreover this is still in contrast with the legal condition of the Jew, although it is the fulfillment of that which the Psalms and the prophets had declared (the resurrection having plainly revealed in addition a heavenly hope). It was they themselves who were now the spiritual house, the holy priesthood. They came to the Living Stone, rejected indeed of men, but chosen of God and precious, and they were built up on Him as living stones. The apostle delights in this word " living." It was to him the Father had revealed that Jesus was the Son of the living God. No one else had then confessed Him as such, and the Lord told him that on this rock (that is, on the Person of the Son of God in power of life, manifested in the resurrection, which declared Him to be such) He would build His assembly. Peter, by his faith, participated in the nature of this living rock. Here then (chap. 2:5) he extends this character to all believers, and exhibits the holy house built on the Living Stone, which God Himself had laid as the chief corner-stone elect and precious. Whosoever believed in Him should not be confounded. [See Footnote #4] Now, it was not only in the eyes of God that this stone was precious, but in the eyes of faith which- feeble as the possessors of it may be-sees as God sees. To unbelievers this stone was a stone of stumbling and of offence. They stumbled at the word, being disobedient, to which also they were appointed. It does not say that they were appointed to sin nor to condemnation, but these unbelieving and disobedient sinners, the Jewish race-long rebellious, and continually exalting themselves against God-were destined to find in the Lord of grace Himself a rock of offence; and to stumble and fall upon that which was to faith the precious stone of salvation. It was to this particular fall that their unbelief was destined.
Believers, on the contrary, entered into the enjoyment of the promises made to Israel, and that in the most excellent way. Grace-and the very faithfulness of God-had brought the fulfillment of the promise in the Person of Jesus, the minister of the circumcision for the truth of God to fulfill the promises made to the fathers. And, although the nation had rejected Him, God would not deprive of the blessings those who-in spite of all this difficulty to faith and to the heart-had submitted to the obedience of faith and attached themselves to Him who was the despised of the nation. They could not have the blessing of Israel with the nation on earth, because the nation had rejected Him; but they were brought fully into the relationship with God of a people accepted of Him. The heavenly character which the blessing now assumed did not destroy their acceptance according to the promise; only they entered into it according to grace. For the nation, as a nation, had lost it; not only long ago by disobedience, but now by rejecting Him who came in grace to impart to them the effect, of the promise.
The apostle, therefore, applies the character of " holy nation" to the elect remnant, investing them in the main with the titles bestowed in Exodus 19, on condition of obedience, but here in connection with the Messiah, their enjoyment of these titles being founded on His obedience and rights acquired by their faith in Him.
But, the privileges of the believing remnant being founded on the Messiah, the apostle goes farther, and applies to them the declarations of Hosea, which relate to Israel and Judah when re-established in the fullness of blessing in the last days, enjoying those relationships with God into which grace will bring them at that time.
"Ye are," he says, "a chosen generation, a royal priesthood, a purchased people." These are almost the words of Exodus 19. He goes on: "Which in time past were not a people, but are now the people of God; who formerly had not obtained mercy, but have now obtained it." These are the words of Hosea 2 . This sets before us, in the most interesting way, the principle on which the blessing is founded. In Exodus the people were to have this blessing if they exactly obeyed the voice of God. But Israel had not obeyed, had been rebellious and stiffnecked, had gone after strange gods, and rejected the testimony of the Spirit; yet, after their unfaithfulness, God Himself has laid in Zion a Stone, a chief corner-stone, and whosoever believed in Him should not be confounded. It is grace that, when Israel had failed in every respect, and on the ground of obedience had lost everything, God should bestow on them by Jesus, through grace, that which was promised them at first on condition of obedience. In this way all was secured to them.
The question of obedience was settled-on Israel's disobedience-by grace, and by the obedience of Christ, the foundation laid by God in Zion. But this principle of grace abounding over sin-by which is shewn the inability of disobedience to frustrate the purposes of God, for this grace came after the completion of disobedience-this principle, so glorious and so comforting to the convinced sinner, is confirmed in a striking way by the quotation from Hosea. In this passage from the prophet, Israel is presented, not merely as guilty, but as having already undergone judgment. God had declared that He would no more have mercy (with regard to His patience toward the ten tribes); and that Israel was no longer His people (in His judgment on unfaithful Judah). But afterwards, when the judgment had been executed, He returns to His irrevocable purposes of grace, and allures Israel as a forsaken wife, and gives her the valley of Achor-the valley of trouble, in which Achan was stoned, the first judgment on unfaithful Israel after their entrance into the promised land-for a door of hope. For judgment is changed into grace, and God begins all afresh upon a new principle. It was as though Israel had again come up out of Egypt, but upon an entirely new principle. He betroths her to Him for ever, in righteousness, in judgment, in grace, in mercy, and all is blessing. Then He calls her "Ruhama," or, "the object of mercy," and " Ammi," " my people."
These, then, are the expressions which the apostle uses, applying them to the remnant who believed in Jesus, the stumbling-stone to the nation, but the chief corner-stone from God to the believer. Thus the condition is taken away, and instead of a condition we have blessing after disobedience, and after judgment the full and assured grace of God, founded (in its application to believers) on the Person, the obedience, and the work of Christ.
It is affecting to see the expression of this grace in the term " Achor." It was the first judgment on Israel in the land of promise for having profaned themselves with the forbidden thing. And there it is that hope is given: so entirely true is it that grace triumphs over justice. And it is this which has taken place in the most excellent way in Christ. The very judgment of God becomes in Him the door of hope, the guilt and the judgment having alike passed away for ever.
Two parts of the christian life-so far as it is the manifestation of spiritual power-result from this, in the double priesthood; of which the one answers to the present position of Christ on high, and the other anticipatively to the manifestation of His glory on earth-the priesthoods of Aaron, and of Melchisedec. For He is now within the veil according to the type of Aaron; hereafter He will be a priest on His throne-it will be the public manifestation of His glory on earth. Thus the saints exercise " a holy priesthood " (ver. 5) to offer up spiritual sacrifices of praise and thanksgiving. Sweet privilege of the Christian, thus brought as near as possible to God ! He offers-sure of being accepted, for it is by Jesus that he offers them -his sacrifices to God.
This part of the christian life is the first, the most excellent, the most vital, the source of the other (which is its expression here below); the most excellent, because, in its exercise, we are in immediate connection with the divine object of our affections. These spiritual sacrifices are the reflex, by the action of the Holy Ghost, of the grace which we enjoy; that which the heart returns to God, moved by the excellent gifts of which we are the object, and by the love which has given them. The heart (by the power of the Holy Ghost) reflects all that has been revealed to it in grace, worshiping the Author and Giver of all according to the knowledge we have of Himself through this means; the fruits of the heavenly Canaan in which we participate presented as an offering to God; the entrance of the soul into the presence of God to praise and adore Him.
This is the holy priesthood, according to the analogy of the priesthood of Aaron, and of the temple at Jerusalem which God inhabited as His house.
The second priesthood of which the apostle speaks is to shew forth the virtues of Him who has called us out of darkness into His marvelous light. Its description is taken, as we have seen, from Exodus 19. It is a chosen generation, a holy nation, a royal priesthood. I only allude to the Melchisedec priesthood to shew the character of a royal priesthood. Priests, among the Jews, drew near to God. God had formed the people for Himself: they were to shew forth all His virtues, His praises. Christ will do this perfectly in the day of His glory. The Christian is called to do it now in this world. He is to reproduce Christ in this world. It is the second part of his life.
It will be noticed that the first chapter of this epistle presents the Christian as animated by hope, but under trial-the precious trial of faith. The second chapter presents him in his privileges, as of a holy and royal priesthood, by means of faith.
After this (chap. 2:11), the apostle begins his exhortations. Whatever may be the privileges of the Christian, in his position as such, he is always viewed as a pilgrim on the earth; and, as we have seen, the constant government of God is the object which presents itself to the mind of the apostle. But he warns them first, with regard to that which is inward, against those sources from which the corruptions spring, that (in the scene of this government) would dishonour the name of God and even bring in judgment.
Their conversation was to be honest among the Gentiles. Christians bore the name of God. The mind of men, hostile to His name, sought to bring disgrace upon it, by attributing to Christians the evil conduct which they themselves followed without remorse, while at the same time complaining (chap. 4:4) that they would not go with them in the same excesses and disorder. The Christian had only to follow the path of faithfulness to God. In the day when God would visit men these calumniators, with their will broken and their pride subdued by the visitation of God, should be brought to confess-by means of the good works which, in spite of their calumnies, had always reached their consciences-that God had acted in these Christians, that He had been present among them.
After this general exhortation, brief but important to believers, the apostle takes up the relative walk of Christians in a world where on the one hand God watches over all, yet where He permits His own to suffer, whether for righteousness' sake or for the name of Christ, but where they ought never to suffer for having done wrong. The path then of the Christian is marked out. He is subject for the Lord's sake to human ordinances or institutions. He gives honour to all men, and to each in his place, so that no one shall have any reproach to bring against him. He is submissive to his masters, even if they are bad men, and yields to their ill-treatment. Were he subject only to the good and gentle, a worldly slave would do as much; but if, having done well, he suffers and bears it patiently, this is acceptable to God, this is grace. It was thus that Christ acted, and to this we are called. Christ suffered in this way, and never replied by reproaches or threats to those who molested Him, but committed Himself to Him that judges righteously. To Him we belong. He had suffered for our sins, in order that, having been delivered from them, we should live to God. These Christians from among the Jews had been as sheep going astray; [See Footnote #5] they were now brought back to the Shepherd and Bishop of their souls. But how entirely these exhortations, shew that the Christian is one who is not of this world, but has his own path through it: yet this path was the way of peace in it !
Likewise wives were to be subject to their husbands in all modesty and purity, in order that this testimony to the effect of the word by its fruits might take the place of the word itself, if their husbands would not listen to it. They were to rest, in patience and meekness, on the faithfulness of God, and not be alarmed at seeing the power of the adversaries. (Compare Phil. 1:28)
Husbands were in like manner to dwell with the wife, their affections and relationships being governed by christian knowledge, and not by any human passion; honouring the wife, and walking, with her as being heirs together of the grace of life.
Finally, all were to walk in the spirit of peace and gentleness, carrying with them, in their intercourse with others, the blessing of which they were themselves the heirs, the spirit of which they ought consequently to bear ever with them. By following that which is good, by having the tongue governed by the fear of the Lord, by avoiding evil and seeking peace, they would in quietness enjoy the present life under the eye of God. For the eyes of the Lord are over the righteous, and His ears are open to their prayers; but the face of the Lord is against them that do evil. And who, moreover, would harm them, if they followed only that which is good ?
This, then, is the government of God, the principle on which He superintends the course of this world. Nevertheless it is not now a direct and immediate government preventing all wrong. The power of evil still acts upon the earth; those who are animated by it shew themselves hostile to the righteous, and act by means of that fear which Satan is able to produce. But by giving the Lord His place in the soul, this fear which the enemy excites has no longer a place there. If the heart is conscious of the presence of God, can that heart tremble at the presence of the enemy ? This is the secret of boldness and peace in confessing Christ. Then the instruments of the enemy seek to turn us aside, and to overwhelm us by their pretensions; but the consciousness of God's presence dissipates those pretensions, and destroys all their power. Resting on the strength of His presence, we are ready to answer those who ask the reason of our hope, with meekness and holy reverence remote from all levity. For all this it is necessary to have a good conscience. We may carry a bad conscience to God, that He may pardon and have mercy on us; but if we have a bad conscience, we cannot resist the enemy- we are afraid of him. On the one hand, we fear his malice; on the other, we have lost the consciousness of the presence and the strength of God. When walking before God, we fear nothing; the heart is free: we have not to think of self, we think of God; and the adversaries are ashamed of having falsely accused those whose conduct is unblamable, and against whom nothing can be brought except the calumny of their enemies, which calumnies turn to their own shame.
It may be that God may see it good that we should suffer. If so, it is better that we should suffer for well doing than for evil doing. The apostle gives a touching motive for this: Christ has suffered for sins once for all; let that suffice; let us suffer only for righteousness. To suffer for sin was His task; He accomplished it, and that for ever; put to death, as to His life in the flesh, but quickened according to the power of the divine Spirit.
The passage that follows has occasioned difficulties to the readers of scripture; but it appears to me simple, if we perceive the object of the Spirit of God. The Jews expected a Messiah corporeally present, who should deliver the nation, and exalt the Jews to the summit of earthly glory. But He was not present, we know, in that manner, and the believing Jews had to endure the scorn and the hatred of the unbelieving, on account of their trust in a Messiah who was not present, and who had wrought no deliverance for the people. Believers possessed the salvation of their soul, and they knew Jesus in heaven; but unbelieving men did not care for that. The apostle therefore cites the case of Noah's testimony. The believing Jews were few in number, and Christ was theirs only according to the Spirit. By the power of that Spirit He had been raised up from the dead. It was by the power of the same Spirit that He had gone-without being corporeally present-to preach in Noah. The world was disobedient (like the Jews in the apostle's days), and eight souls only were saved; even as the believers were now but a little flock. But the spirits of the disobedient were now in prison, because they did not obey Christ present among them by His Spirit in Noah. The long-suffering of God waited then, as now, with the Jewish nation; the result would be the same. It has been so.
This interpretation is confirmed (in preference to that which supposes that the Spirit of Christ preached in hades to souls which had been confined there ever since the flood) by the consideration that in Genesis it is said, " My Spirit shall not always strive. with men but their days shall be a hundred and twenty years." That is to say, His Spirit should strive, in the testimony of Noah, during a hundred and twenty years and no longer. Now it would be an extraordinary thing that with those persons only (for he speaks only of them) the Lord should strive in testimony after their death. Moreover, we may observe that, in considering this expression to mean the Spirit of Christ in Noah, we only use a well-known phrase of Peter's; for he it is, as we have seen, who said, " The Spirit of Christ which was in the prophets."
These spirits then are in prison, because they did not hearken to the Spirit of Christ in Noah. (Compare 2 Pet. 2:5-9.) To this the apostle adds, the comparison of baptism to the ark of Noah in the deluge. Noah was saved through the water; we also; for the water of baptism typifies death, as the deluge, so to speak, was the death of the world. Now Christ has passed through death and is risen. We enter into death in baptism; but it is like the ark, because Christ suffered in death for us, and has come out of it in resurrection, as Noah came out of the deluge, to begin, as it were, a new life in a resurrection world. Now Christ, having passed through death, has atoned for sins; and we, by passing through it in spirit, leave all our sins in it, as Christ did in reality for us; for He was raised up without the sins which He expiated on the cross. And they were our sins; and thus, through the resurrection, we have a good conscience. We pass through death in spirit and in figure by baptism. The peace-giving force of the thing is the resurrection of Christ, after He had accomplished expiation; by which resurrection therefore we have a good conscience.
Now this is what the Jews had to learn. The Christ was gone up to heaven, all powers and principalities being made subject to Him. He is at the right hand of God. We have therefore not a Messiah on earth, but a good conscience and a heavenly Christ.
Footnotes for 1 Peter 2
4: In this passage, so to speak (as in this alone), Peter meets the doctrine of the assembly, and that under the character of a building, not of a body or a bride; that which Christ built, not what was united to Him. So Paul also presents it to us in Ephesians 2: 20, 21. In this view, though going on on earth, it is Christ's work and a continuing process; no human instrumentality is referred to: I will build, says Christ; it grows, says Paul; living stones come, says Peter. This must not be confounded with the building into which men may build wood and hay and stubble, as the same thing; though the outward thing which God set up good, left to man's responsibility, as, ever, was soon corrupted. Individuals are built up by grace, and it grows into a holy temple. All this refers to Matthew 16. The responsibility of human service in this respect is found in 1 Corinthians 3, and the assembly is there given in another point of view. The body is another thing altogether, the doctrine is taught in Ephesians 1-4.; 1 Corinthians 12., and other passages.
5: An allusion, I suppose, to the last verse of Psalm 119.The apostle constantly puts the christian Jews on the ground of the blessed remnant, only making it a soul salvation..