1 Peter 1:3
Verse
Context
A Living Hope
2according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance. 3Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead,4and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you,
Sermons
A.W. Tozer
T. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus. Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luk 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae. The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again. It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
Jamieson-Fausset-Brown Bible Commentary
He begins, like Paul, in opening his Epistles with giving thanks to God for the greatness of the salvation; herein he looks forward (1) into the future (Pe1 1:3-9); (2) backward into the past (Pe1 1:10-12) [ALFORD]. Blessed--A distinct Greek word (eulogetos, "Blessed BE") is used of God, from that used of man (eulogemenos, "Blessed IS"). Father--This whole Epistle accords with the Lord's prayer; "Father," Pe1 1:3, Pe1 1:14, Pe1 1:17, Pe1 1:23; Pe1 2:2; "Our," Pe1 1:4, end; "In heaven," Pe1 1:4; "Hallowed be Thy name," Pe1 1:15-16; Pe1 3:15; "Thy kingdom come," Pe1 2:9; "Thy will be done," Pe1 2:15; Pe1 3:17; Pe1 4:2, Pe1 4:19; "daily bread," Pe1 5:7; "forgiveness of sins," Pe1 4:8, Pe1 4:1; "temptation," Pe1 4:12; "deliverance," Pe1 4:18 [BENGEL]; Compare Pe1 3:7; Pe1 4:7, for allusions to prayer. "Barak," Hebrew "bless," is literally "kneel." God, as the original source of blessing, must be blessed through all His works. abundant--Greek, "much," "full." That God's "mercy" should reach us, guilty and enemies, proves its fulness. "Mercy" met our misery; "grace," our guilt. begotten us again--of the Spirit by the word (Pe1 1:23); whereas we were children of wrath naturally, and dead in sins. unto--so that we have. lively--Greek, "living." It has life in itself, gives life, and looks for life as its object [DE WETTE]. Living is a favorite expression of Peter (Pe1 1:23; Pe1 2:4-5). He delights in contemplating life overcoming death in the believer. Faith and love follow hope (Pe1 1:8, Pe1 1:21-22). "(Unto) a lively hope" is further explained by "(To) an inheritance incorruptible . . . fadeth not away," and "(unto) salvation . . . ready to be revealed in the last time." I prefer with BENGEL and STEIGER to join as in Greek, "Unto a hope living (possessing life and vitality) through the resurrection of Jesus Christ." Faith, the subjective means of the spiritual resurrection of the soul, is wrought by the same power whereby Christ was raised from the dead. Baptism is an objective means (Pe1 3:21). Its moral fruit is a new life. The connection of our sonship with the resurrection appears also in Luk 20:36; Act 13:33. Christ's resurrection is the cause of ours, (1) as an efficient cause (Co1 15:22); (2) as an exemplary cause, all the saints being about to rise after the similitude of His resurrection. Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Mat 19:28, "regeneration, when the Son of man shall sit in the throne of His glory"; the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life [BISHOP PEARSON]. The four causes of our salvation are; (1) the primary cause, God's mercy; (2) the proximate cause, Christ's death and resurrection; (3) the formal cause, our regeneration; (4) the final cause, our eternal bliss. As John is the disciple of love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ; an undesigned coincidence between the history and the Epistle, and so a proof of genuineness. Christ's resurrection was the occasion of his own restoration by Christ after his fall.
John Gill Bible Commentary
Blessed be the God and Father of our Lord Jesus Christ,.... The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life; and such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here: by "God" is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed: the words are rendered in the Arabic and Ethiopic versions without the copulative "and", thus, "blessed be God the Father"; and if that is retained, they, may be rendered thus, "blessed be God, even the Father"; as in Co2 1:3 and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; see Gill on Eph 1:3. which, according to his abundant mercy, hath begotten us again: regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he hath made us creatures, and hath given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being. To be "begotten again", and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures: God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is, unto a lively hope; meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be "lively", or "living", inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end: or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, "unto hope of life": that is, or eternal life; and so reads one of Stephens's copies. Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is, by the resurrection of Jesus Christ from the dead; which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power: or the clause may be connected with the foregoing, "unto a lively hope"; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.
Matthew Henry Bible Commentary
We come now to the body of the epistle, which begins with, I. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, Co2 1:3; Eph 1:3. Here we have, 1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness. 2. The object of this blessing described by his relation to Jesus Christ: The God and Father of our Lord Jesus Christ. Here are three names of one person, denoting his threefold office. (1.) He is Lord, a universal king or sovereign. (2.) Jesus, a priest or Saviour. (3.) Christ, a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature. 3. The reasons that oblige us to this duty of blessing God, which are comprised in his abundant mercy. All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn, (1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God. (2.) In our prayers and praises we should address God as the Father of our Lord Jesus Christ; it is only through him that we and our services are accepted. (3.) The best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from God's mercy. Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on Joh 3:3. (4.) Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope. (5.) The hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, Job 27:8. (6.) The resurrection of Jesus Christ from the dead is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judge. We have risen with Christ, Col 3:1. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life. II. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of an inheritance, a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, Sa1 26:19. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note, 1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, If children, then heirs, Rom 8:17. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, Heb 9:15. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant. 2. The incomparable excellencies of this inheritance, which are four: - (1.) It is incorruptible, in which respect it is like its Maker, who is called the incorruptible God, Rom 1:23. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, for their corruptible must put on incorruption, Co1 15:53. (2.) This inheritance is undefiled, like the great high priest that is now in possession of it, who is holy, harmless, and undefiled, Heb 7:26. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there. (3.) It fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste. (4.) "Reserved in heaven for you," which expression teaches us, [1.] That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, Eph 1:18. [2.] It is certain, a reversion in another world, safely kept and preserved till we come to the possession of it. [3.] The persons for whom it is reserved are described, not by their names, but by their character: for you, or us, or every one that is begotten again to a lively hope. This inheritance is preserved for them, and none but them; all the rest will be shut out for ever. III. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You are kept; the author of it is God; the means in us made use of for that end are our own faith and care; the end to which we are preserved is salvation; and the time when we shall see the safe end and issue of all is the last time. Note, 1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome. 2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, Co2 12:9; Rom 14:4. 3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a respect to the recompence of reward, and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory. 4. This salvation is ready to be revealed in the last time. Here are three things asserted about the salvation of the saints: - (1.) That it is now prepared, and made ready, and reserved in heaven for them. (2.) Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. It does not yet appear what we shall be, Jo1 3:2. (3.) That it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by the gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.
Tyndale Open Study Notes
1:3-9 In most New Testament letters, the greeting is followed by a section of thanksgiving or praise. Peter praises God that his mercy brings new spiritual life, which produces confident expectation about the future despite sufferings in the meantime. 1:3 born again: New birth is a way of describing Christian conversion (cp. John 3:1-13; Jas 1:18; 1 Jn 2:29; 3:9; 4:7; 5:1, 4, 18). This Greek word, which occurs again in 1 Pet 1:23, brackets the message of 1:1-25.
1 Peter 1:3
A Living Hope
2according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance. 3Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead,4and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you,
- Scripture
- Sermons
- Commentary
(1 Peter - Part 11): Wherefore, Gird Up Your Minds and Be Sober
By A.W. Tozer57K37:10SoberMAT 6:33ROM 13:12EPH 6:171TH 5:6TIT 2:111PE 1:31PE 1:13In this sermon, the preacher emphasizes the importance of being spiritually prepared and vigilant. He uses the analogy of a violinist who neglects to tune his instrument, resulting in a lack of melody. Similarly, believers who are not spiritually girded will not be effective in their faith. The preacher encourages the audience to be realistic about their spiritual condition and to look forward with expectation. He emphasizes the need to put on the breastplate of faith and love, and the helmet of salvation, as mentioned in 1st Thessalonians. The sermon also highlights the biblical method of laying strong foundations of truth and applying them morally in our lives.
(1 Peter - Part 2): God's Abundant Mercy
By A.W. Tozer32K40:26Abundant MercyPSA 103:12PSA 136:1MIC 7:18MAT 6:33LUK 18:13EPH 2:41PE 1:3In this sermon, the preacher begins by describing a man who wanted to look presentable before going to a fine place. However, he was rejected because the artist wanted him as he was. The preacher then talks about two men who went to the temple to pray, emphasizing the importance of being honest and genuine in our prayers to God. He also mentions the need to continue praying regardless of our circumstances or feelings. The sermon concludes with a reference to a hymn that reminds us to trust in Jesus' name rather than relying on our own emotions or frames of mind.
(1 Peter - Part 3): Begotten Again Unto a Living Hope
By A.W. Tozer14K31:30Living HopeEZK 36:28JHN 1:122CO 5:171PE 1:31PE 1:23In this sermon, the preacher begins by describing a young lady eagerly preparing for a long-awaited reunion with her loved one. However, unbeknownst to her, the ship he was on has sunk, and he is now floating lifeless in the sea. The preacher then discusses his preaching style, which focuses on uncovering the principles behind the text rather than simply preaching the words. He emphasizes the importance of supernatural grace and the miracles that are at the core of the Christian faith. The preacher also shares a story of a preacher who was forced out of a missionary society for emphasizing supernatural grace and the unexplainable experiences that believers have in Christ.
(1 Peter - Part 5): The Defiled World and Our Undefiled Inheritance
By A.W. Tozer11K43:34Inheritance1PE 1:3In this sermon, the preacher discusses the concept of everything being in motion and constantly changing. He emphasizes that nothing can be defined or understood without comparing it to something else. The preacher also talks about the false sense of security that people often find in worldly possessions and government support. He questions whether God would preserve an inheritance for people that He cannot preserve. The sermon is based on the book of First Peter, specifically focusing on the first chapter and the first four verses.
Suffering: If God Is Good, Why Is There So Much Evil in the World?
By Tim Keller7.7K31:03Suffering1PE 1:3In this sermon, the preacher shares his experience of speaking to the families of 9/11 victims at Ground Zero. He was given only seven minutes to address the problem of evil and suffering, but he took eight and a half minutes. He refers to the story of Shadrach, Meshach, and Abednego in the book of Daniel, where they refused to bow down to a false idol and were thrown into a fiery furnace. Despite the intense heat, they were unharmed, and Nebuchadnezzar saw a fourth person in the furnace who looked like a son of God. The preacher emphasizes the importance of having a living hope in Jesus Christ and looking into the gospel, as even the angels passionately long to understand its message.
A Living Hope - Part 2
By T. Austin-Sparks6.5K46:27HopeMAT 6:33MRK 1:14ACT 2:36ROM 10:14COL 1:271PE 1:3REV 19:16In this sermon, the speaker emphasizes the fundamental reality that Christ in us is the hope of glory. He acknowledges that even the best of human nature is flawed and cannot bring about true hope. The speaker highlights the example of the disciples, who despite their good intentions, failed and denied Jesus. He emphasizes that our hope lies not in ourselves, but in the work of grace and the presence of Christ within us. The sermon encourages listeners to focus on the smallest bit of Christ in others and to recognize the transformative power of God's grace.
A Living Hope - Part 3
By T. Austin-Sparks5.0K45:41HopeMAT 6:33JHN 6:33COL 1:271PE 1:3In this sermon, the speaker uses the example of Israel's journey through the wilderness to illustrate three phases of every Christian's life. The first phase is the Passover, representing the foundation of our faith and the mysterious ministry of Christ that sustains us even in the midst of challenges. The second phase is the wilderness, where believers are under discipline and learning the lessons of walking by faith. The speaker emphasizes that in both phases, we are unable to do anything on our own and must rely on God's provision and guidance. The sermon highlights the hope of glory that springs forth when we feed on Christ, who is in us, and how this transforms our lives.
Don't Lose Heart in Your Time of Testing
By Carter Conlon3.8K1:00:29Time Of TestingPSA 22:2ROM 8:281PE 1:31PE 3:81PE 4:4In this sermon, the speaker addresses the theme of despair and how it can push at the door of one's heart. He uses the story of Joseph from the Bible to illustrate this point. Joseph, despite being chosen by God and having a promising future, found himself in a dungeon filled with overwhelming despair. The speaker encourages the audience to learn from Joseph's example and respond to evil speech with good speech, emphasizing the power of Christ in returning good for evil. The sermon concludes with an invitation for those who feel touched by God's presence to come forward and accept Jesus as their savior.
Gods Abundant Mercy
By A.W. Tozer3.2K37:59Mercy Of GodMAT 28:6ROM 8:14EPH 1:31PE 1:31PE 1:23In this sermon, the preacher emphasizes the importance of understanding God's mercy. He shares a story about a missionary disciplining a young convert who repeatedly broke the rules. The missionary humorously compares their forgiveness to a bottle that is almost empty. The preacher then transitions to a story about an artist hiring a man to pose for a painting, but the man spends his money on improving his appearance instead. The sermon concludes with the preacher encouraging honesty in prayer and reminding listeners of the mercy of the Lord.
Personal Testimony - Part 3
By Milton Green2.7K14:43PSA 40:2COL 1:13HEB 4:151PE 1:31PE 2:91PE 2:241PE 3:15
This sermon shares a powerful testimony of transformation and redemption, highlighting the journey from a place of deep despair and self-condemnation to experiencing God's grace and becoming a new creation in Christ. It emphasizes the profound impact of surrendering to God, receiving His mercy and grace, and being transformed by His love. The speaker's testimony reflects a life changed by faith, humility, and a desire to serve others, ultimately finding purpose and joy in sharing the message of God's grace and redemption.
Guarded by God
By Jim Cymbala2.0K25:33Protection1PE 1:3In this sermon, the speaker focuses on a passage from 1 Peter, emphasizing the importance of the gospel. He highlights that through God's great mercy, believers are given new birth and a living hope through the resurrection of Jesus Christ. The speaker also addresses the disciples' request for increased faith and explains that believers are shielded and protected by God's power. He emphasizes the eternal nature of the inheritance that believers have in heaven and the importance of faith in experiencing God's protection and salvation.
The Meaning of Born Again
By Svend Christensen1.8K38:50GEN 1:2MAT 11:28JHN 3:8JHN 3:14EPH 5:261PE 1:31PE 1:25In this sermon, the preacher begins by sharing a personal dream about shooting a moose out of season and the fear of facing the consequences. He contrasts this with the reality of those who wake up in hell with no escape. The preacher emphasizes the importance of being born again and warns about the fearful judgment of God. He urges the listeners to come to Jesus and find salvation now, as today is the accepted time. The sermon also touches on the power of the gospel, which unites people from different nationalities and inspires singing, fighting, and shouting for its message. The preacher concludes by mentioning a personal experience of shooting a moose without a license and being faced with the dilemma of what to do. The sermon then transitions to discussing the topic of the new birth and being born of the Spirit, highlighting the personhood of the Holy Spirit. The preacher indicates that in future sessions, they will delve deeper into the topic of God the Holy Spirit.
Fren-04 Death & Resurrection
By Art Katz1.6K57:45ResurrectionGEN 1:2EZK 37:1MAT 6:33ROM 8:11PHP 3:10HEB 12:21PE 1:3In this sermon, the speaker reflects on the story of Ezekiel in the Bible and the prophet's experience in the valley of dry bones. The speaker emphasizes the depth of despair and depression that Ezekiel faced in this place. Despite the dire circumstances, the speaker suggests that God allowed this extreme situation to demonstrate His power and bring about a transformation in the nation of Israel. The speaker also highlights the role of believers in participating in this resurrection and emphasizes the importance of understanding Jesus as the author and finisher of our faith.
In Light of the Ressurection
By J. Glyn Owen1.6K46:50ResurrectionMAT 11:28JHN 12:3JHN 19:30ROM 6:23PHP 1:23HEB 9:271PE 1:3In this sermon, the preacher emphasizes the need for sinners to come to Christ for salvation. He highlights that sin is a serious matter and that preaching about forgiveness and love alone is not enough. The New Testament presents a somber note, addressing the need for guidance, the privilege of service, and the plight of the lost. The preacher also encourages believers to have a heavenly mindset and to have a personal relationship with Christ. The sermon contrasts the hope and expectation experienced by New Testament believers with the aimlessness and lack of purpose seen in contemporary society.
Yosemite Bible Conference 1991-13 Heaven
By William MacDonald1.5K47:14HeavenMAT 6:331CO 2:9EPH 2:72TI 3:16JAS 1:21PE 1:31PE 1:8In this sermon, the speaker discusses the wonders of God's creation and how everything in the universe reflects His glory. He mentions a specific example of a medication derived from a fungus in Japan, highlighting the intricate and unexpected ways in which God's creation can benefit us. The sermon then transitions to the topic of heaven and the common belief that we don't know much about it. The speaker emphasizes that while there may be some things we don't know, God has given us glimpses of heaven through scripture and promises to reveal even more in eternity. The sermon concludes by mentioning that Jesus is in heaven with a physical body and speculates on the possibility of embracing and expressing love for Him in that realm.
Be Patient, the Lord Is Coming - Part 2
By Alistair Begg1.3K41:14Lord's ComingACT 17:31ROM 2:4JAS 5:7JAS 5:91PE 1:3In this sermon, the preacher emphasizes the importance of not living separated from God in eternity. He highlights God's compassion and mercy towards humanity, urging believers to show the same kindness, tolerance, and patience towards others. The preacher also discusses the return of Jesus Christ, emphasizing the unpredictability of the day and the need to focus on its centrality and reality. He encourages teaching children songs that convey important lessons and provides examples from the Bible, such as the farmer, to illustrate the importance of patience and hard work.
Persecution for Righteousness
By Dwight Pentecost1.3K34:00PersecutionMAT 5:10JHN 15:18JHN 16:71PE 1:31PE 1:6In this sermon, the preacher focuses on John chapter 15, specifically verse 18, where Jesus warns his disciples that the world will hate them because they are not of the world. The preacher explains that when a person becomes a believer and leaves behind their old ways, the world cannot understand or accept this transformation. The Holy Spirit convicts the world of sin through believers who live according to the teachings of Jesus, which challenges the world's religion, morals, and ethics. The preacher emphasizes that believers who choose to follow Christ are reproving and rebuking the world by showing that they have found something better and cannot stay in the world any longer.
Lives Filled With Hope
By Bob Hoekstra1.2K48:55JHN 16:33ROM 15:13EPH 1:18EPH 2:12COL 1:272TH 2:161TI 1:1TIT 2:13HEB 6:191PE 1:3
This sermon focuses on the theme of lives filled with hope, emphasizing how God's remedy for discouragement, worry, and despair is unique and distinct. The key verse, Romans 15:13, highlights the God of hope filling believers with joy, peace, and abounding hope through the power of the Holy Spirit. The speaker shares personal experiences of relying on this verse during challenging times, encouraging listeners to trust in God's promises and be flooded with hope.
Ephesians 1 - Pauls Prayer - Part 6
By Gareth Evans1.1K04:59PSA 71:5ROM 15:131CO 13:13COL 1:27TIT 1:2HEB 6:19HEB 10:231PE 1:3
This sermon emphasizes the importance of understanding Christian hope, which is not based on uncertainty but on eager expectation and assurance in God's promises. The speaker contrasts worldly hope, which carries negative possibilities, with the hope of the Christian, rooted in the unchanging and absolute nature of God's faithfulness. Christian hope is described as a confident belief in the promises of God, such as the forgiveness of sins, the return of Jesus, and eternal life.
Hopeless Without Chirst
By Tim Conway1.1K09:39PSA 42:1ROM 5:5ROM 8:24ROM 15:13EPH 2:12COL 1:271TH 4:13TIT 2:13HEB 6:191PE 1:3
This sermon emphasizes the devastating impact of hopelessness without Christ, painting a vivid picture of being stranded on a rock in a sea of despair, thirsting for satisfaction but finding none. It contrasts the bleakness of a life without Christ, filled with emptiness and futile efforts, with the hope and assurance that believers have in Jesus Christ. The message urges listeners to heed Christ's call, find true satisfaction in Him, and rejoice in the hope of a glorious future in heaven.
Studies in 1 Peter-07 1 Peter 2:1-8
By Dwight Pentecost1.0K38:40PSA 34:8MAT 23:15EPH 4:22EPH 4:311PE 1:31PE 2:1In this sermon, the apostle discusses five things that believers should lay aside: malice, guile, hypocrisy, envy, and evil speaking. These behaviors are seen as manifestations of our old nature inherited from Adam and Satan. The apostle emphasizes that believers have been born again and are now children of God, not of the devil. He then builds his exhortation on the assumption that believers have obeyed the truth and have experienced the love of God. The sermon concludes with a reference to Psalm 34:8, encouraging believers to taste and see that the Lord is good and to trust in Him.
Kept by God
By Paris Reidhead99340:47Security1PE 1:3In this sermon, the speaker focuses on the concept of inheritance and how it relates to the Christian faith. He emphasizes that the inheritance we have in Jesus Christ cannot be corrupted or taken away. The speaker uses the example of the inflation in Germany after World War II to illustrate the temporary nature of earthly inheritances. He also highlights the importance of using our resources wisely and generously, while reminding listeners that our ultimate inheritance is found in the resurrection of Jesus Christ.
Jesus Christ Is Lord - Lord of the Heart
By J. Glyn Owen69054:50LordPRO 4:23MAT 22:37ROM 10:9EPH 3:17COL 3:151PE 1:31PE 3:15In this sermon, the preacher focuses on the importance of having hope in one's heart through Jesus Christ. He emphasizes that when Jesus is set apart as the solitary Lord in one's heart, hope will naturally follow. The preacher encourages listeners to make time to read and ponder God's word, as it is through the mind that God speaks to us. He also highlights the need for Jesus to be Lord in the entirety of one's inner life, specifically in the heart. The sermon is based on 1 Peter 3:15, which urges believers to set apart Christ as Lord in their hearts.
Put God to the Test
By Shane Idleman51147:17DEU 30:19PSA 14:1ISA 53:5JHN 3:16ROM 8:16ROM 10:92CO 5:17EPH 2:8HEB 11:31PE 1:3
This sermon delves into the evidence for creation, the harmony between science and faith, and the transformative power of a relationship with God. It emphasizes the importance of understanding the depth of God's love and the significance of the sacrifice of Jesus. The speaker addresses common questions and challenges regarding faith, morality, and the concept of hell, providing insightful explanations rooted in Scripture and historical evidence.
In the Hope of Eternal Life
By John Greene46600:00LEV 11:44PSA 116:7PSA 119:49PSA 119:81PSA 119:114PSA 130:5LAM 3:22LAM 3:24ROM 6:18ROM 16:19EPH 4:22COL 3:91PE 1:31PE 1:13In this sermon, the speaker emphasizes the importance of having a good hope of eternal life. He explains that a good hope must be based on God's Word, as God cannot lie. It must also be founded upon Jesus Christ and his work of obedience to the law and his sacrifice on the cross. The speaker further emphasizes that a good hope will be evident in a person's life, as they wait for the salvation of the Lord and seek Him. The sermon concludes with a reminder that the Gospel should not be taken for granted, as there will come a day when we will no longer hear it.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus. Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luk 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae. The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again. It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
Jamieson-Fausset-Brown Bible Commentary
He begins, like Paul, in opening his Epistles with giving thanks to God for the greatness of the salvation; herein he looks forward (1) into the future (Pe1 1:3-9); (2) backward into the past (Pe1 1:10-12) [ALFORD]. Blessed--A distinct Greek word (eulogetos, "Blessed BE") is used of God, from that used of man (eulogemenos, "Blessed IS"). Father--This whole Epistle accords with the Lord's prayer; "Father," Pe1 1:3, Pe1 1:14, Pe1 1:17, Pe1 1:23; Pe1 2:2; "Our," Pe1 1:4, end; "In heaven," Pe1 1:4; "Hallowed be Thy name," Pe1 1:15-16; Pe1 3:15; "Thy kingdom come," Pe1 2:9; "Thy will be done," Pe1 2:15; Pe1 3:17; Pe1 4:2, Pe1 4:19; "daily bread," Pe1 5:7; "forgiveness of sins," Pe1 4:8, Pe1 4:1; "temptation," Pe1 4:12; "deliverance," Pe1 4:18 [BENGEL]; Compare Pe1 3:7; Pe1 4:7, for allusions to prayer. "Barak," Hebrew "bless," is literally "kneel." God, as the original source of blessing, must be blessed through all His works. abundant--Greek, "much," "full." That God's "mercy" should reach us, guilty and enemies, proves its fulness. "Mercy" met our misery; "grace," our guilt. begotten us again--of the Spirit by the word (Pe1 1:23); whereas we were children of wrath naturally, and dead in sins. unto--so that we have. lively--Greek, "living." It has life in itself, gives life, and looks for life as its object [DE WETTE]. Living is a favorite expression of Peter (Pe1 1:23; Pe1 2:4-5). He delights in contemplating life overcoming death in the believer. Faith and love follow hope (Pe1 1:8, Pe1 1:21-22). "(Unto) a lively hope" is further explained by "(To) an inheritance incorruptible . . . fadeth not away," and "(unto) salvation . . . ready to be revealed in the last time." I prefer with BENGEL and STEIGER to join as in Greek, "Unto a hope living (possessing life and vitality) through the resurrection of Jesus Christ." Faith, the subjective means of the spiritual resurrection of the soul, is wrought by the same power whereby Christ was raised from the dead. Baptism is an objective means (Pe1 3:21). Its moral fruit is a new life. The connection of our sonship with the resurrection appears also in Luk 20:36; Act 13:33. Christ's resurrection is the cause of ours, (1) as an efficient cause (Co1 15:22); (2) as an exemplary cause, all the saints being about to rise after the similitude of His resurrection. Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Mat 19:28, "regeneration, when the Son of man shall sit in the throne of His glory"; the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life [BISHOP PEARSON]. The four causes of our salvation are; (1) the primary cause, God's mercy; (2) the proximate cause, Christ's death and resurrection; (3) the formal cause, our regeneration; (4) the final cause, our eternal bliss. As John is the disciple of love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ; an undesigned coincidence between the history and the Epistle, and so a proof of genuineness. Christ's resurrection was the occasion of his own restoration by Christ after his fall.
John Gill Bible Commentary
Blessed be the God and Father of our Lord Jesus Christ,.... The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life; and such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here: by "God" is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed: the words are rendered in the Arabic and Ethiopic versions without the copulative "and", thus, "blessed be God the Father"; and if that is retained, they, may be rendered thus, "blessed be God, even the Father"; as in Co2 1:3 and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; see Gill on Eph 1:3. which, according to his abundant mercy, hath begotten us again: regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he hath made us creatures, and hath given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being. To be "begotten again", and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures: God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is, unto a lively hope; meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be "lively", or "living", inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end: or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, "unto hope of life": that is, or eternal life; and so reads one of Stephens's copies. Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is, by the resurrection of Jesus Christ from the dead; which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power: or the clause may be connected with the foregoing, "unto a lively hope"; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.
Matthew Henry Bible Commentary
We come now to the body of the epistle, which begins with, I. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, Co2 1:3; Eph 1:3. Here we have, 1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness. 2. The object of this blessing described by his relation to Jesus Christ: The God and Father of our Lord Jesus Christ. Here are three names of one person, denoting his threefold office. (1.) He is Lord, a universal king or sovereign. (2.) Jesus, a priest or Saviour. (3.) Christ, a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature. 3. The reasons that oblige us to this duty of blessing God, which are comprised in his abundant mercy. All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn, (1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God. (2.) In our prayers and praises we should address God as the Father of our Lord Jesus Christ; it is only through him that we and our services are accepted. (3.) The best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from God's mercy. Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on Joh 3:3. (4.) Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope. (5.) The hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, Job 27:8. (6.) The resurrection of Jesus Christ from the dead is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judge. We have risen with Christ, Col 3:1. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life. II. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of an inheritance, a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, Sa1 26:19. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note, 1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, If children, then heirs, Rom 8:17. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, Heb 9:15. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant. 2. The incomparable excellencies of this inheritance, which are four: - (1.) It is incorruptible, in which respect it is like its Maker, who is called the incorruptible God, Rom 1:23. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, for their corruptible must put on incorruption, Co1 15:53. (2.) This inheritance is undefiled, like the great high priest that is now in possession of it, who is holy, harmless, and undefiled, Heb 7:26. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there. (3.) It fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste. (4.) "Reserved in heaven for you," which expression teaches us, [1.] That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, Eph 1:18. [2.] It is certain, a reversion in another world, safely kept and preserved till we come to the possession of it. [3.] The persons for whom it is reserved are described, not by their names, but by their character: for you, or us, or every one that is begotten again to a lively hope. This inheritance is preserved for them, and none but them; all the rest will be shut out for ever. III. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You are kept; the author of it is God; the means in us made use of for that end are our own faith and care; the end to which we are preserved is salvation; and the time when we shall see the safe end and issue of all is the last time. Note, 1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome. 2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, Co2 12:9; Rom 14:4. 3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a respect to the recompence of reward, and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory. 4. This salvation is ready to be revealed in the last time. Here are three things asserted about the salvation of the saints: - (1.) That it is now prepared, and made ready, and reserved in heaven for them. (2.) Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. It does not yet appear what we shall be, Jo1 3:2. (3.) That it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by the gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.
Tyndale Open Study Notes
1:3-9 In most New Testament letters, the greeting is followed by a section of thanksgiving or praise. Peter praises God that his mercy brings new spiritual life, which produces confident expectation about the future despite sufferings in the meantime. 1:3 born again: New birth is a way of describing Christian conversion (cp. John 3:1-13; Jas 1:18; 1 Jn 2:29; 3:9; 4:7; 5:1, 4, 18). This Greek word, which occurs again in 1 Pet 1:23, brackets the message of 1:1-25.