1 Peter 2:8

s3">Sobriety and Holiness; Exhortation to Brotherly Love. ( a. d. 66.) 13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better. I. He exhorts them to sobriety and holiness. 1. Wherefore gird up the loins of your mind, &c., v. 13 . As if he had said, " Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, " Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop ( 1 Tim. iii. 2 ), of aged men ( Tit. ii. 2 ), the young women are to be taught it, and the young men are directed to be sober-minded, Tit. ii. 4 , 6 . (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ. 2. As obedient children, &c., v. 14 . These words may be taken as a rule of holy living, which is both positive—"You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative—"You must not fashion yourselves according to the former lusts, in your ignorance. " Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance. 3. But as he who hath called you, &c., v. 15, 16 . Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,—from his command, it is written, —and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians. 4. If you call on the Father, &c., v. 17 . The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Ps. xxxix. 12 ; Heb. xi. 13 . (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not. 5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds ( v. 18 ) a second argument: Because or forasmuch as you were not redeemed with corruptible things, &c. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Ps. xxxix. 4 . [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Acts xx. 28 . [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so." 6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, v. 20, 21 . (1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Acts ii. 23 . God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom. i. 4 . "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was. (2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: " You do by him believe in God —by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator." (3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Acts ii. 23 . God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts—these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow. II. He exhorts them to brotherly love. 1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, v. 22 . Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, &c. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, John xvii. 17 . Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith ( Acts xv. 9 ), hope ( 1 John iii. 3 ), the fear of God ( Ps. xxxiv. 9 ), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive. 2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, &c. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam. i. 18 . The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb. iv. 12 . It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever. Vanity o