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20. When the confession of sin was made, it would, of course, be the duty of the person to whom it was made, to exhort him to refrain from it, and if he succeeded, he performed the most meritorious of all actions; for what can be more beneficial to men than to rectify their mistakes, and correct their vices? We read in Daniel xii. 3, they who turn many to righteousness, shall shine as the stars for ever and ever.

I. PETER.

THE apostle Peter, though the first who opened the door of faith, as it is called, [Acts xiv. 27,] to the Gentiles, by the conversion of Cornelius and his friends, never went upon any mission to them; and when he went to Antioch, it appears [Gal. ii. 11-14], that he rather joined the party of the Judaizers, for which Paul justly reproved him.

As this epistle is addressed to strangers, dispersed through several provinces of Asia Minor, it is probable that from Antioch, Peter had made excursions into those parts, which abounded with Jews; and to them, by agreement with Paul and Barnabas, [Gal. ii. 7,] his ministry was chiefly confined. This epistle seems to have been written not long after Paul was released from Rome, and as it contains salutations from the church at Babylon, [Ch. v. 13,] where at that time there were many Jews, some of whom, no doubt, were Christians, it is probable that he wrote from this place, though he might afterwards go to Rome, and there write his second epistle, as, according to tradition, he suffered martyrdom there.*

The object of this first epistle is, to exhort the Christians, to whom he wrote, to persevere in the profession of the gospel, notwithstanding the difficulties under which they then laboured. With this view, he represents to them, in a very strong light, the honour and advantage which they derived from the gospel; and having enlarged on this, he exhorts them to adorn their profession of it by the observance of the moral duties of life, which he particularly enumerates.

CHAP. I. 1. As all Jews, though in great numbers in these provinces, were strangers, and the Gentiles were not so, it is evident that this epistle is principally addressed to

See Lardner, VI. pp. 562, 563, 566-581; Doddridge's Introd. VI. pp. 217, 218; Michaelis's Introd. Lect. (Sect. cxlvii. cxlviii.), pp. 318–323.

them ;* though there is a sense in which all Christians, Gentiles as well as Jews, are called strangers in the world.

2.† Peter not being accustomed to writing, does not do it in the happiest manner. There is an evident embarrassment in the structure of this sentence; but there is, in the whole of this chapter, an air of peculiar dignity and energy, becoming the prince, as he is often called, of the apostles. Great thoughts crowded upon his mind, and accordingly his language is strong, but the argument of his words not easy. I shall endeavour to express his meaning in the Paraphrase.

3. Here the Supreme Being is called the God, as well as the Father, of Jesus Christ. Could this language have been adopted by any person who had considered Christ as being God, equal to the Father?

The difference made by Christianity in the state of man, is here expressed by a figure that was not uncommon with the Jews, and other oriental nations, of a second birth. It is remarkable that the Bramins of Hindostan always speak of those who are acquainted with their Scriptures, as twice born men. The phrase occurs perpetually in the Institutes of Menu.

8. Some copies of good authority read, whom having not known, ye love; but the sense is the same.

11.§ The spirit of Christ must mean the spirit by which Christ was actuated; and to him, as we read, [John, iii. 24,] this spirit, the spirit of God, was given without measure.

This may mean the sufferings of good men for the sake of Christ.

12.|| This can only mean that it is a subject worthy of the curiosity of angels. That any angels are actually so employed, is more than we are informed of. T

• See Lord Barrington's Misc. Sacr. (Essay ii.), examined by Doddridge. ↑ See Heb. xii. 24. On vers. 1, 2, see Lardner, VI. pp. 569, 570.

"As he writes along, he starts a thought, pursues it till, in the pursuit, something else presents itself, which, in like manner, seizes his imagination, till it is dismissed for another object. He appears to be too intent upon better things to have studied composition." Harwood, I. p. 221.

§ See Cardale, pp. 169, 170; Lindsey's Sequel, p. 283; ibid. on Robinson, p. 65; Com. and Ess. I. p. 436; Wakefield's Enquiry, pp. 281, 282; Belsham's Inquiry, p. 163; Impr Vers.

See Lardner (Logos), XI. pp. 137, 138; Com. and Ess. I. p. 133.

¶ "Perhaps the meaning of the apostle may be, that the messengers who are now employed to promulgate this glorious doctrine, cannot fully comprehend its import, and are desirous of improving their acquaintance with it. See Eph. iii. 18, 19." Impr. Vers.

13. This, as well as every other similar intimation of Scripture, refers all the hopes of Christians to the second coming of Christ.

5. By the revelation of Jesus Christ, must be understood his coming in glory, to take possession of his proper kingdom.

14. This must have been intended for the Gentile Christians. The Jews are never spoken of as ignorant, but as abusing their superior knowledge.†

21. If all the glory that Christ had, was given to him by God, and if God raised him from the dead, what evidence is there of his being, or having, more than other men, independently of God?

23.§ The authors of our first, or natural birth, were beings who were themselves liable to corruption and death, and, therefore, so must be their offspring; but the author of our second, or spiritual birth, a birth to the life and the privileges of Christians, is the word of God, which abideth for ever; so, therefore, will the effects of our second birth.

PARAPHRASE.

I, Peter, an apostle of Jesus Christ, address this epistle chiefly to the Christian Jews, who are dispersed in several provinces of Asia Minor, who have been called to the faith of the gospel, according to the original design of God.the Father, in a new covenant, confirmed not by the blood of brute animals, but that of Christ, and by the gifts of the Holy Spirit, the great object of which is purity of heart and life. May you all enjoy the blessings of it.

Praise be to that great and good Being, the God and Father of Jesus Christ, as well as our God and Father; who has not only given us the life which we derive from our natural birth, but who has, as it were, caused us to be born again, to a life of unspeakably more value, of which we have an example in the resurrection of Jesus Christ, the first who

* «Being sober to the end, place your hope on the grace, &c." Syriac in Bowyer.

+ Ver. 20. Fore-ordained. "Foreknown. The apostle does "ot affirm that Christ was alive before the foundation of the world." Wakefield's Enquiry, p. 286. See Hallett, I. pp. 58-61; Doddridge: Haynes (Pt. ii. Ch. xxv,), p. 319; Wakefield's Enquiry, p. 286.

§ See Clarke (S. D.), 406. "By the living word,—and which abideth for ever." Bowyer.

after death, has entered upon this new life. The advantages derived from this new life, are not such perishable things as we receive in this, but something of a more durable nature, and more pure; and though not enjoyed at present, faithfully kept for us in heaven, if we persevere in the profession and obedience of the gospel.

This deliverance from all trouble awaits us at that period which is, in the Scriptures, called the last times; and in the prospect of this, we rejoice, though, in the mean time, we suffer grievous persecution. Of the use of this state of trial, you cannot be insensible: for by this means our faith, which is a thing of more value than gold, is tried and refined, that it may be found bright and shining at the second coming of Christ. So lively is your faith in him, that though you have had no personal knowledge of him, you have the strongest attachment to him, and rejoice, in a manner not to be described, in the firm belief of the glory to which you will attain, when you receive that happiness of which the gospel gives you an assurance.

The prophets of former times, who gave intimations of these great blessings, perceived, after an anxious and diligent inquiry, (writing under the guidance of that spirit by which Christ himself acted, and which shewed them beforehand his sufferings in this state, and his glory in the next,) that they were not designed for their times, but for ours. And it is in the accomplishment of these prophecies that we have preached the gospel to you, and have confirmed it by the gifts of the Spirit. These are subjects of praise and wonder, not to men only, but even to angels, who are spectators and agents in the great scene.

Having these glorious prospects, do not fail to exert yourselves in the most strenuous manner; and whatever be your trials and sufferings, persevere till you actually reach that glorious and happy state which will take place at the second coming of Christ. But do not fail to consider, that the great object of his religion, and which alone can qualify you for a participation of its promised blessings, is a pure and holy life. Abandon, then, all the vices to which those of you, who were Gentiles, were addicted, while you were unacquainted with its principles. As God, who has opened this glorious prospect to you, is holy, be you also holy; which is a motive of holiness proposed in the writings of Moses.

Since your religion respects God, who pays no regard to external privileges or professions, but judges according to

the character and conduct of men, be anxious to approve your hearts to him. Consider at how great a price you may be said to have been purchased by him, and that his sole object in it was your reformation and future happiness. It was not silver or gold that he gave, but his beloved Son Jesus Christ, whose blood was shed as that of a lamb without blemish, such as are required for sacrifices by the law of Moses.

The plan of this gospel was laid in the counsels of God, before the foundation of the world, though it was not accomplished before our times, when Christ lived among us, died, and rose from the dead. As this was effected by the power of God, who not only raised him from the dead, but also gave him the power and glory to which he is now exalted, our faith is fixed on God himself, and, therefore, has the strongest foundation possible.

As one of the most distinguishing precepts of the gospel, which was confirmed by the Holy Spirit, is the love of the brethren, see that you cherish this divine principle. This is worthy of the new life, to which you are now born; not as in your natural birth, of parents who, being mortal themselves, can only produce a mortal offspring, but of the power of God, who never dies. As to men, we see that they are all mortal, and that even the most distinguished of them die as well as others, like the grass in the fields, and the flowers that grow there; but the power from which is derived your new and spiritual life, continues for eyer; and this is the power which accompanies the preaching of the gospel.

II. The apostle having mentioned the new birth of Christians, a birth to a new life and new privileges, exhorts to the discharge of the duties of it; insisting, particularly, on such virtues as the exigency of the times would call into exercise.

2.* The idea of a new birth, and of the childlike state with which it must be commenced, suggested the idea of the simplicity of children, an idea more than once alluded to by our Saviour. Children are patterns to men in being free from malice, guile, hypocrisy, envy, or ambition. The same idea of a childlike state suggested that of food proper for children, which, with respect to our new life, is the pure word of God.

• "Unto salvation-found in all the old Versions, except the Arabic." Wakefield. "As new-born babes drink the sincere milk." Grotius, Hammond in Bowyer.