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THE Dedication to King Edward the Sixth is remarkably interesting, as it refers to the character of Popery at that day, and to its manoeuvres with regard to a General Council. The language is strong, and perhaps rougher than what would be at present used, but still true according to all we gather from history as to the state of things in those days. The main principles of Popery are still the same, and similar are its proceedings, though they may be more disguised, and its spirit is equally intolerant and persecuting. Like Mahomedanism, it is exclusive, and ever injurious to the harmony and peace of society.

The order in which the Epistles are arranged is not the same as in our version. There has not been a uniformity in this respect among the ancients. The reason for the arrangement here adopted was probably this, that the First Epistle of Peter, and the First of John, had, from the beginning, been universally acknowledged as genuine, while the Epistle of James, the Second of Peter, and that of Jude, had not from the first been universally received as canonical, though they were eventually so received. The Second and the Third Epistle of John were evidently not deemed by Calvin as “catholic;” and for this reason, as it seems, he omitted them.

The word “Catholic,” or General, as applied to the Epistles here explained, has been differently understood. Some have thought that they have been thus called, because they contain catholic truths; but other Epistles might, for this reason, be also called catholic. Others have supposed that catholic is synonymous with canonical; but in this case also there is no more reason for applying the word to these Epistles than to any other Epistles. But the more probable opinion is, that they were called Catholic, or General, because they were not written to any particular Church, but to Jewish or to Gentile Christians generally. Moreover, the term was not given them at first, but in subsequent ages.

No doubt can be justly entertained but that JAMES, called the Less, was the author of the Epistle. He was the son of Alphaeus or Cleopas, and of Mary, probably a cousin, not a sister, of Mary the mother of our Lord. Hence he is called our Lord’s brother, (^<480119>Galatians 1:19;) that is, a near relative, as the Word brother is often taken in Scripture. He took a leading part in the council held at Jerusalem, mentioned in Acts 15; and, according to Jerome, he resided there thirty years, and presided over the Church. He was put to death, as Hegesippus relates, who flourished in the second century, by a tumultuous mob, excited by Jewish zealots, in the year 62.

The canonicity of James’s Epistle has been a subject of dispute, though almost universally allowed in the present day. The facts respecting it, according to Basnage, are these, — During the three first centuries it was not extensively known; in the fourth century its authenticity was by some disputed; but in the fifth century it was universally acknowledged as genuine; and it has ever since been so acknowledged, with a very few exceptions. What seems to be a sufficient evidence in its favor is the fact, that it is found as a part of Holy Scripture in the first Syriac Version, which was made early in the second century.

The occasion of writing the Epistle appears to have been the abuse made of the doctrine of free grace by professing Christians, — a subject referred to also by Paul in Romans vi., and in his other Epistles. Abounding grace is at one time despised and rejected; at another time it is turned into licentiousness: these are evils which have ever prevailed in the Church. The Pharisee is too proud to receive grace; the Antinomian pretends to receive and magnify grace, that he may gratify the inclinations of his sinful nature. It was against the Antinomian that James wrote his Epistle.

According to Lardner and Macknight, the Epistle was addressed to the whole Jewish nation, at home and abroad, believers and unbelievers; according to Grotius and Wall, to the Jews dispersed abroad indiscriminately, believing and unbelieving; according to Michaelis, to the believing Jews, while the unbelieving were not overlooked; but according to Beza and Scott, to the scattered Jews who professed the Christian faith. And this last opinion has the strongest reasons and evidence in its favor. ^Fb1

With regard to the First Epistle of PETER, there has never been a doubt respecting its genuineness. This Apostle took a prominent part at first in the cause of Christianity, but of his labors after the council at Jerusalem, in the year 49, recorded in Acts 15., we have no account in Scripture. Mention is indeed made, in ^<480211>Galatians 2:11, of his being afterwards at Antioch. It has been justly concluded from the superscription of this Epistle that he exercised his ministry in those parts which are here mentioned.

With regard to the Second Epistle of PETER, doubts have been entertained by some as to its authenticity. It appears that it was not at first so widely known as his First Epistle; and this was probably the reason why there were some during the first three centuries who did not regard it as genuine. But it has been quoted as a part of Scripture by some of the earliest Fathers, and fully acknowledged as authentic by those of the fourth and succeeding centuries.

That some of the Epistles were not universally received as authentic at first is no matter of wonder, when we consider the scattered condition of the Church, and the scanty means of communication. The fact, that some had doubts respecting them does not in the least degree invalidate their genuineness; on the contrary, it has conduced to strengthen the evidence in their favor; for the doubts of some must have occasioned a more minute inquiry as to their authenticity. And it was not long before all the Epistles, about which there had been some doubts, had attained the universal approbation of the Church; and what Lardner states is worthy of special attention, — That no writings, received by the primitive Church as genuine, have been since proved to be spurious; and that no writings, regarded by it as spurious, have been since proved to be genuine.

Our translators have not been uniform in this respect either in the New or the Old Testament; for they sometimes departed from the original as to this tense, though, for the most part, they retained it. As, for instance, in ^<431139>John 11:39-40, the historical present is not retained in the 39th, while it is retained in the 40th verse. The anomalies as to the tenses often met with, especially in the Psalms, have arisen from overlooking this peculiarity. The future in Hebrew is very often used for the present; and this is the historical present, and ought to be rendered in our language in the past tense.

BEHOLD, I return to you again, most excellent King. For though I did not expect that the Commentaries on Isaiah, which I lately dedicated to your Majesty, were a worthy gift, yet it was offered with my hearty good wishes. I have, therefore, thought of adding the Catholic Epistles, as they are commonly called, as a supplement to make up a full measure, so that both might come to your hands at the same time. And doubtless, since they were written either to Gentiles far distant, or to such as inhabited various countries far asunder, it is nothing new to them to pass over the sea, and to make a long circuit in coming to your Majesty. At the same time I thus as a private individual offer to you, most illustrious King, my labors, that being published under your name, they may profit all.

And truly, if there has ever been a time when the truth of God ought to have been freely and boldly maintained, it has never been more necessary than in the present day, as all must see. Not to mention the atrocious cruelty exercised towards its professors, to omit also all those machinations by which Satan fights against it, sometimes covertly and sometimes openly, there are places in which the pure doctrine of Religion lately prevailed, but where now the satellites of the Roman Antichrist, by their spurious deformations so mock Christ as though they gave a reed in his hand instead of a scepter, and laid a crown of thorns on his head. When these crafty corrupters of the purity of the Gospel hope by their arts gradually to extinguish it, with what cowardice do they connive at these mockeries offered to Christ, who ought to have hazarded their life a hundred times rather than to redeem it for a very short time by their perfidious silence?

In the meantime, the Pope himself, to complete the last tragedy of crucifying the Son of God, is said to have summoned again his own masked council. Though he marches with his savage soldiery to obliterate the name of Christ and to destroy his Church, yet every kind of council is to him as a sacred sword, to make slaughter as it were a solemn rite. Thus Paulus the Third, when he had resolved to kill and destroy all by whom the defense of truth was preferred to their own life, made a show at Trent of that odious spectre, though disguised in fine colors, that he might put an end to the Gospel as it were by its thunders. But all that preparation, when the good fathers had begun, through some gleams emitted at the sessions, to dazzle the eyes of the simple, was put an end to by a secret and sudden blast from the holy seat, and vanished into smoke, except that for the purpose of continuing the terror, a little cloud rested for a time on Bononia.

Hence Julius, his successor, who had performed his part previously at Trent, is said to be preparing himself now for this stratagem, as though this only remained as means to obliterate the Gospel from the memory of men, that is, to fulminate against us with the horrible and terrific decrees of council; though many think that he only makes a pretense. But it signifies but little whether he pretends or really means to call a council. It is indeed a thing clear and well proved, that since the Papacy began to decline through the efforts of Luther, whoever occupied that citadel of tyranny, though they might hope to obtain some support from a council, they yet have shunned this kind of remedy in way similar to a sick man, who, being all over full of ulcers, dreads even the touch of the most tender physician. Therefore common even among children is the saying, that the Papacy cannot otherwise be assisted by a council than by cauterizing or amputation.

But I see no cause why the Popes dread councils so much, except that fear is an inseparable companion of a bad conscience. For what, I pray, was the late rabble at Trent, (to which yet they gave the name of a holy, general, and ecumenical synod,) but a sort of empty apparition, which no more disturbed the pleasures of the Pope than the clangor of trumpets, or the sound of drums, with which he daily amuses himself? Were, indeed, a synod from all parts really assembled, here might be some cause of fear, lest a disturbance, arising in so great a multitude, should occasion a greater tumult. But by such fictitious councils as that of Trent, who can believe that a Pope could be terrified any more than by children’s rattles, but that on the contrary he would sweetly slumber as through the blandishments of a quieter sleep? For example, two or three cardinals shall be chosen by the Pope, being his bosom friends, who shall wield all the authority. The same tyrant will hire from his courtiers some greedy fellow for a few ducats a month, who, being clothed in the mask of a patriarch, will servilely declare as his own opinion what had been dictated to him. Such was that blind Robert at Trent, whom I saw some time ago at Ratisbon, busying himself, not less foolishly than wickedly, in behalf of the Pope, when by his inveiglements he tried to draw me to a conference with Contarenus. There will fly together from all Italy the three-halfpenny bishops, of whom there will be a vast abundance. There will come also from France and Spain some of the light-headed and fatuitous, and others infamous for the vices of their former life; who afterwards returning home will boast that they had rendered a good and faithful service to the Catholic Church. Moreover, there will come forth from the caves of monks a great conflux of frogs into that marsh, who by their eager croaking will banish far away every truth. What! do I imagine here a new thing, or do I not, on the contrary, correctly describe the assembly which was lately seen at Trent?

Our Julius especially, who is a veteran in matters of this kind, can in mockery, whenever he pleases, compose such a council as this, so as, in the meantime, to leave as usual the thing undone. And, indeed, as he has given to many of the Dominicans the red cap, it seems to be no obscure prelude of such an event. This order, as they say, has ever been in favor with him; but such profusion arises from a higher cause. He, indeed, knows well, that none are more shameless than these beggarly fellows, as he has often employed at his nod their illiberal and sordid services. When he raised them again to this dignity, he knew that whatever he might bid them to do, none would be more audacious or more cruel than they. Besides, he is not ignorant that most of these hungry dogs, feeding on the same rewards, would rush into any contentions he wishes. I do not, however, say that they are mistaken who declare that he does not desire a council. But when he has arranged his own theater, some sudden storm will be raised with no great trouble, which will disturb the whole proceeding. Hence, at the very beginning, if his own advantage so require it, he will fold up the curtains. A council, however, though an empty phantom, he thinks to be to him like Hercules’s club, to lay Christ prostrate, and to break in pieces the remnant of the Church.

But let us grant what is hardly credible, that the Pope with his band does seriously intend to call a council. In that case Christ will not, at the first view, be so grossly mocked; yet in this way a wicked conspiracy would be formed Against him: nay, the greater the fame of the gravity and splendor of the Papal council, the more injurious would it be to the Church, and a more dreadful pest would it prove. For it cannot possibly be hoped, that an assembly gathered under the authority of Antichrist, should be governed by the Spirit, or that the slaves of Satan should exercise any moderation. In the first place, the Pope, the professed and sworn enemy of Christ, would occupy there the chief place of authority. Though he would especially pretend to ask the opinions of the Fathers sitting there, yet being terrified by his presence, they would all follow what would please him. But in an assembly fully agreeing in every impiety, what need would there be of dissimulation? Such, I have no doubt, is every one of the cardinals. In that very college, which pretends to be a holier senate, there prevails, it is evident, an Epicurean contempt of God, a savage hatred of truth, a rabid fury against all the pious. Then the order of bishops, does it not consist nearly of the same monsters? except that many among them are slothful asses, who neither openly despise God, nor hostilely oppose sound doctrine; yet they are so enamoured with their own depraved state, that they cannot endure any reformation. Add to this, that authority will reside almost wholly with the few, who, being indeed altogether destitute of any concern for true religion, will shew themselves the most fierce supporters of the Roman See: others will make up the number. As every one of these will speak the most atrocious things against us, there will be many not only of those who may only give their votes, but also of the princes, who will subscribe either willingly and gladly according to their own inclinations, or from ambition, or from fear.

I am not however, so unjust as not to concede that some of these have a sounder judgment and are not otherwise ill disposed; but they do not possess so much courage, that they will dare to resist the wickedness of the whole body. There will be perhaps, amidst a thousand, two or three who may dare to give a half-uttered word for Christ, (as Peter Paul Vergerius at Trent) but the holy council of the Fathers will have a remedy at hand, so that such may not create any further trouble; for being cast into prison, they will be presently driven to a recantation, or they will have to pay the penalty of death for too much freedom of speech, or they will have to drink the cup of perpetual silence.

But such is the equity with which we are treated, that we are untameable and hopelessly perverse heretics, except we seek from the holy council the rule for the necessary reformation, except we acquiesce without any demur in its decrees, whatever they may be. We, indeed, do not shun the authority of a legitimate council, (if such could be had,) as we have already made sufficiently evident by clear proofs. But when they require that we are to bow to the judgment of the chief adversary of Christ without any appeal, and indeed on this condition, that religion is to be defined at their will and pleasure, and not by the Word of God, what reason have we for submission, except we are prepared willingly and knowingly to deny Christ? There is no reason for any one to object and say, that we distrust before the time. Let them give us a council in which there will be a free liberty given to defend the cause of truth: if to that we refuse to come, and to give a reason for all that we have done, then they will justly charge us with contumacy. But so far will a permission be given us freely to speak, that there is no doubt but that we shall be prevented from making even a suitable defense. For how can they listen to the clear-sounding thunders of truth, who can by no means bear warnings however bland and conveyed in soft whispers? But this they publicly do — They invite us; is it that they may grant us some place on the lowest seats? Nay, they declare that it is not lawful to admit any one to their sittings except the anointed and the mitred. Then let them sit, provided we are heard, declaring the truth while standing. They answer, that they freely promise a hearing; that is, that having presented a suppliant petition, being ordered immediately to depart, after the turbulent clamours of some days, we shall be recalled for the purpose of being condemned. I say clamours, not that any altercation of dissidents is to be in that assembly, but that the sacred ears of bishops having been so irreverently offended by us, the indignity will appear to them intolerable. It is not unknown how tumultuous is their violence. Surely, when hey ought to determine the cause with reason, this can never be obtained from them, when not even a slight hearing can be hoped for.

We shall endeavor to restore God’s worship to its purity, purged from the innumerable superstitions by which it has been corrupted. Here the profane orators will chatter about nothing but the institutes, the old rites and ceremonies of the Fathers, as though the Church taught by the celestial ministry of the prophets and of Christ knew no other way of worshipping God than by adopting, in brutal stupidity, the dregs of Romulus, made fascinating by the anile dotages of Numa Pompilius. But where is that simplicity of obedience which the Lord everywhere makes so much of and so distinctly requires?

If the controversy be concerning the depravity of human nature, the miserable and lost state of mankind, the grace and power of Christ, or the freeness of our salvation, they will immediately bring forward and dogmatically allege the putid axioms of the schools, as things that ought to be received without dispute. The Holy Spirit teaches us in Scripture, that our mind is smitten with so much blindness, that the affections of our heart are so depraved and perverted, that our whole nature is so vitiated, that we can do nothing but sin, until he forms a new will within us. He constrains us, condemned to eternal death, to renounce all confidence in our own works, and to flee to our only asylum, the mercy of God, and to trust in it for all our righteousness. He also, inviting us to God, testifies that God is reconciled to us only through the blood of Christ, and bids us to rely on Christ’s merits, and to come boldly to the heavenly tribunal. That none of these things may be heard, those endless decrees are adduced, to violate which is deemed more unlawful than to disbelieve God and all his angels.

Of the sacraments they will not permit a word to be said, differing from the notions entertained of them. And what else is this but to preclude the possibility of any reformation? But it is easy to show how preposterous is the administration of the sacraments under the Papacy, so that hardly anything bears an affinity to the genuine doctrine of Christ. What spurious corruptions have crept in, nay, what disgraceful sacrileges have entered! It is not lawful to move a question on this subject. Hence it is a common saying with theologians, which they have published everywhere in their books: That the Church may remain safe, care must especially be taken that the council should not admit a doubt respecting the chief controversies of the present day. Come forth also has lately, in the Italian language, the insipid book of one Mutius, witlessly breathing nothing but carnage, in which he dwells profusely on this point, that nothing else is to be done by the reverend Fathers, when they meet in council, but to pronounce what already appears to them right on the whole subject, and to compel us to subscribe to their sanguinary edicts. I should not indeed have thought it necessary to mention the hoarse chatterings of this unlucky owl, had not Pope Julius recommended the work. Hence readers may judge what sort of council Mutius recommends, and is to be expected from Julius his approver.

As then we see that these antichrists rush on with desperate pertinacity in order to destroy sound doctrine, and with equal insolence boldly exult that they will set up a masked council for no other purpose than that, having put to flight the gospel, they may celebrate their own victory; let us also in our turn gather courage to follow the banner of our leader, having put on the armor of truth. Were only the pure and simple doctrine of Scripture to shine forth as it ought, every one, who refuses not to open his eyes, would acknowledge the Papacy to be a savage and an execrable monster, made up, through Satan’s arts, of innumerable masses of errors. For we make it evident by the most solid proofs, that the glory of God is so distributed by a sacrilegious rending among fictitious idols, that hardly a hundredth portion of his right remains to him. And further, when they reserve for him some portion of worship, we can show that no part of it is sincere, inasmuch as all things are full of the superstitious inventions of men; the law of God is also loaded with similar devices, for miserable consciences are held bound under the yoke of men, rather than ruled by God’s commandments; and they groan and toil under the unjust burden of so many traditions, nay, they are oppressed with a cruel tyranny. We declare that, prevaricating obedience can avail nothing except to lead men to a deeper labyrinth. We shew clearly from Scripture, that Christ’s power under the Papacy is almost abolished, that his grace is in a great measure made void, that unhappy souls removed from him, are inflated with a fatal confidence in their own power and works. We prove that prayer to God, such as is prescribed by his word, (which yet is the only true asylum of salvation) is wholly subverted. We plainly shew that the sacraments are adulterated by extraneous inventions, and are also transferred to a foreign purpose; for the power of the Spirit is impiously tied to them, and what is peculiar to Christ is ascribed to them. Then we disown the number seven, which they have presumptuously adopted. The mass also, which they imagine to be a sacrifice, we prove to be a disgraceful denial of the sacrifice of Christ. There are many other sacrilegious things of which we make it evident that they are guilty.

Doubtless, were only the Scripture allowed its own authority, there are none of these things respecting which our adversaries would not be constrained to be mute. And this is what they by no means dissemble, when they contend that owing to the ambiguous meaning of Scripture, we ought to stand solely on the judgment of the Church. Who, I pray, does not see, that by laying aside the word of God, the whole right of defining things is thus transferred to them? Though they may kiss the closed copies of the Scripture as a kind of worship, when yet they charge it with being obscure and ambiguous, they allow it no more authority than if no part of it existed in writing. Let them assume specious titles as they please, that they may not appear to allege anything besides the dictates of the Spirit, (as they are wont to boast,) yet it is a settled and fixed thing with them, that all reasons being laid aside, their will alone ought to be believed (aujto>pistov.)

Then, lest the faithful should be carried about by every wind of imposture, lest they should be exposed to the crafty cavils of the ungodly, being taught by the sure experiment of faith, let them know that nothing is more firm or certain than the teaching of Scripture, and on that support let them confidently recumb. And since we see that it is shamefully deformed by the false comments of the Sophists, and that at this day the hired rabble of the Pope are bent on this artifice, in order that by their smoke they may obscure the light, it behoves us to be more intent on the restoration of its brightness.

But to return to you, most, illustrious King, here you have a small pledge, my Commentaries on the Catholic Epistles, where many things have been deemed obscure and recondite, which I have endeavored so to explain, that an easy access to the true meaning might be open to a reader not altogether slothful. And as interpreters of Scripture, according to their opportunity, are to supply weapons to fight against Antichrist, so also you must bear in mind that it is a duty which belongs to your Majesty, to vindicate from unworthy calumnies the true and genuine interpretation of Scripture, so that pure religion may flourish. It was not without reason that God commanded by Moses, that as soon as a king was appointed over his people, he should take care to have a copy of the Law written out for himself. Why so, if he had, as a private individual, already exercised himself diligently in this work, but that he might know that kings have themselves need of this remarkable doctrine, and are especially enjoined to defend and maintain it; the Lord has assigned to his Law a sacred habitation in their palaces. Moreover, since the heroic greatness of your mind far surpasses the measure of your age, there is no reason why I should add more words to stimulate you.

Hence at the very beginning he proclaims in express words the grace of God made known to us in Christ; and at the same time he adds, that it is received by faith and possessed by hope, so that the godly might raise up their minds and hearts above the world. Hence he exhorts them to holiness, lest they should render void the price by which they were redeemed, and lest they should suffer the incorruptible seed of the Word, by which they had been regenerated into eternal life, to be destroyed or to die. And as he had said, that they had been born again by God’s Word, he makes mention of their spiritual infancy. Moreover, that their faith might not vacillate or stagger, because they saw that Christ was despised and rejected almost by the whole world, he reminds them that this was only the fulfillment of what had been written of him, that he would be the stone of stumbling. But he further teaches them that he would be a firm foundation to those who believe in him. Hence he again refers to the great honor to which God had raised them, that they might be animated by the contemplation of their former state, and by the perception of their present benefits, to devote themselves to a godly life.

He afterwards comes to particular exhortations, — that they were to conduct themselves in humility and obedience under the government of princes, that servants were to be subject to their masters, that wives were to obey their husbands and to be modest and chaste, and that, on the other hand, husbands were to treat their wives with kindness. And then he commands them to observe what was just and right towards one another; and that they might do this the more willingly, he sets before them what would be the fruit — -a peaceable and happy life.

As, however, it happened to Christians, that how much soever they sought peace, they were often harassed by many injuries, and had the world for no just cause inimical to them, he exhorts them calmly to bear their persecutions, which they knew would promote their salvation. For this purpose he brings forward the example of Christ. On the other hand, he reminds them what unhappy end awaits the ungodly, whilst in the meantime God wonderfully delivers his Church from death by death. He still further refers to the example of Christ to enforce the mortification of the flesh. To this exhortation he adds various and brief sentences; but shortly after he returns to the doctrine of patience, so that the faithful might mingle consolation with their evils, regarding it as good for them to be chastised by the paternal hand of God.

As to the place from which he wrote, all do not agree. There is, however, no reason that I see why we should doubt that he was then at Babylon, as he expressly declares. ^fb3 But as the persuasion had prevailed, that he had moved from Antioch to Rome, and that he died at Rome, the ancients, led by this sole argument, imagined that Rome is here allegorically called Babylon. But as without any probable conjecture they rashly believed what they have said of the Roman episcopate of Peter, so also this allegorical figment ought to be regarded as nothing. It is indeed much more probable that Peter, according to the character of his apostleship, traveled over those parts in which most of the Jews resided; and we know that a great number of them were in Babylon and in the surrounding countries.

1 PETER 1:1-2
1. Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,	1. Petrus, apostolus Jesu Christi, electis inquilinis qui dispersi sunt per Ponturn, Galatiam, Cappadociam, Asiam et Bithyniam,
2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.	2. Secundum precognitionem DeiPatris in sanctificatione Spiritus, in obedientiam et aspersionem sangui nis Jesu Christi; Gratia vobis et pax multiplicetur.

To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit; and as every one is made sure of his own election by the testimony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to inquire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as the elect; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance; for it is the judgment of charity and not of faith, when we deem all those elect in whom appears the mark of God’s adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the effect, is evident from the context; for afterwards he connects it with the sanctification of the Spirit. As far then as they proved that they were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected.

But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precognition of God, he intimates that the cause of it depends on nothing else but on God alone, for he of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places.

As however in our election he assigns the first place to the gratuitous favor of God, so again he would have us to know it by the effects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction; for though in the first place he would have us to consider the counsel of God, the cause of which is alone in himself; yet he invites us to notice the effect, by which he sets forth and bears witness to our election. That effect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit.

To the sojourners. ^Fb4 They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in ^<480208>Galatians 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia. ^fb5

Unto obedience. He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sprinkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctification is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an implied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins.

Let us now state the substance of the whole; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ; and further, that both are the work of the Holy Spirit. ^fb6 We hence conclude, that election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life.

1 PETER 1:3-5
3. Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,	3. Benedictus Deus et Pater Domini nostri Jesu Christi, qui secundum multam suam misericordiam regenuit nos in spem vivare, per resurrectionem Jesu Christi ex mortuis,
4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,	4. In haereditatem incorruptibilem et incontaminatam et immarcescibilem, repositum in caelis erga vos,
5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.	5. Qui virtute Dei custodimini per fidem in salutem, qut parata est revelari tempore ultimo.

Blessed be God. We have said that he main object of this epistle is to raise us above the world, in order that we may be prepared and encouraged to sustain the spiritual contests of our warfare. For this end, the knowledge of God’s benefits avails much; for, when their value appears to us, all other things will be deemed worthless, especially when we consider what Christ and his blessings are; for everything without him is but dross. For this reason he highly extols the wonderful grace of God in Christ, that is, that we may not deem it much to give up the world in order that we may enjoy the invaluable treasure of a future life; and also that we may not be broken down by present troubles, but patiently endure them, being satisfied with eternal happiness.

And Father of our Lord Jesus Christ. Understand the words thus, — ”Blessed be God who is the Father of Jesus Christ.” For, as formerly, by calling himself the God of Abraham, he designed to mark the difference between him and all fictitious gods; so after he has manifested himself in his own Son, his will is, not to be known otherwise than in him. Hence they who form their ideas of God in his naked majesty apart from Christ, have an idol instead of the true God, as the case is with the Jews and the Turks. Whosoever, then, seeks really to know the only true God, must regard him as the Father of Christ; for, whenever our mind seeks God, except Christ be thought of, it will wander and be confused, until it be wholly lost. Peter meant at the same time to intimate how God is so bountiful and kind towards us; for, except Christ stood as the middle person, his goodness could never be really known by us.

Who hath begotten us again. He shews that supernatural life is a gift, because we are born the children of wrath; for had we been born to the hope of life according to the flesh, there would have been no necessity of being begotten again by God. Therefore Peter teaches us, that we who are by nature destined to eternal death, are restored to life by God’s mercy. And this is, as it were, our second creation, as it is said in the first chapter of the Epistle to the Ephesians. Lively or living hope, means the hope of life. ^fb7 At the same time there seems to be an implied contrast between the hope fixed on the incorruptible kingdom of God, and the fading and transient hopes of man.

According to his abundant mercy. He first mentions the efficient cause, and then he points out the mediating cause, as they say. He shews that God was induced by no merits of ours to regenerate us unto a living hope, because he assigns this wholly to his mercy. But that he might more completely reduce the merits of works to nothing, he says, great (multam) mercy. All, indeed, confess that God is the only author of our salvation, but they afterwards invent extraneous causes, which take away so much from his mercy. But Peter commends mercy alone; and he immediately connects the way or manner, by the resurrection of Christ; for God does not in any other way discover his mercy; hence Scripture ever directs our attention to this point. And that Christ’s death is not mentioned, but his resurrection, involves no inconsistency, for it is included; because a thing cannot be completed without having a beginning; and he especially brought forward the resurrection, because he was speaking of a new life.

Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you. For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.

5. Who are kept by the power of God. We are to notice the connection when he says, that we are kept while in the world, and at the same time our inheritance is reserved in heaven; otherwise this thought would immediately creep in, “What does it avail us that our salvation is laid up in heaven, when we are tossed here and there in this world as in a turbulent sea? What can it avail us that our salvation is secured in a quiet harbour, when we are driven to and fro amidst thousand shipwrecks?” The apostle, therefore, anticipates objections of this kind, when he shews, that though we are in the world exposed to dangers, we are yet kept by faith; and that though we are thus nigh to death, we are yet safe under the guardianship of faith. But as faith itself, through the infirmity of the flesh, often quails, we might be always anxious about the morrow, were not the Lord to aid us. ^fb9

And, indeed, we see that under the Papacy a diabolical opinion prevails, that we ought to doubt our final perseverance, because we are uncertain whether we shall be tomorrow in the same state of grace. But Peter did not thus leave us in suspense; for he testifies that we stand by the power of God, lest any doubt arising from a consciousness of our own infirmity, should disquiet us. How weak soever we may then be, yet our salvation is not uncertain, because it is sustained by God’s power. As, then, we are begotten by faith, so faith itself receives its stability from God’s power. Hence is its security, not only for the present, but also for the future.

Unto salvation. As we are by nature impatient of delay, and soon succumb under weariness, he therefore reminds us that salvation is not deferred because it is not yet prepared, but because the time of its revelation is not yet come. This doctrine is intended to nourish and sustain our hope. Moreover, he calls the day of judgment the last time, because the restitution of all things is not to be previously expected, for the intervening time is still in progress. What is elsewhere called the last time, is the whole from the coming of Christ; it is so called from a comparison with the preceding ages. But Peter had a regard to the end of the world.

1 PETER 1:6-9
6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations;	6. In quo exultatis, paulisper nunc, si opus esti, contristati in variis tentationibus;
7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ:	7. Ut probatio fidel vestrae multo pretiosior auro, quod perit et tamen per ignem probatur, reperiatur in laudem et honorem et gloriam, quum revelabitur Jesus Christus:
8. Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory:	8. Quem quum non videritis, diligitis, in quem nunc credentes, quum eum non aspicitis, exultatis gaudio inenarrabili et glorificato;
9. Receiving the end of your faith, even the salvation of your souls.	9. Reportantes finem fidel vestrae, salutem animarum.

6. Wherein ye greatly rejoice, or, In which ye exult. Though the termination of the Greek verb is doubtful, yet the meaning requires that we read, “ye exult,” rather than “exult ye.” In which refers to the whole that is said of the hope of salvation laid up in heaven. But he rather exhorts than praises them; for his object was to shew what fruit was to come from the hope of salvation, even spiritual joy, by which not only the bitterness of all evil might be mitigated, but also all sorrow overcome. At the same time to exult is more expressive than to rejoice. ^fb10

But it seems somewhat inconsistent, when he says that the faithful, who exulted with joy, were at the same time sorrowful, for these are contrary feelings. But the faithful know by experience, how these things can exist together, much better than can be expressed in words. However, to explain the matter in a few words, we may say that the faithful are not logs of wood, nor have they so divested themselves of human feelings, but that they are affected with sorrow, fear danger, and feel poverty as an evil, and persecutions as hard and difficult to be borne. Hence they experience sorrow from evils; but it is so mitigated by faith, that they cease not at the same time to rejoice. Thus sorrow does not prevent their joy, but, on the contrary, give place to it. Again, though joy overcomes sorrow, yet it does not put an end to it, for it does not divest us of humanity. And hence it appears what true patience is; its beginning, and, as it were, its root, is the knowledge of God’s blessings, especially of that gratuitous adoption with which he has favored us; for all who raise hither their minds, find it an easy thing calmly to bear all evils. For whence is it that our minds are pressed down with grief, except that we have no participation of spiritual things? But all they who regard their troubles as necessary trials for their salvation, not only rise above them, but also turn them to an occasion of joy.

Ye are in heaviness, or, Ye are made sorrowful. Is not sorrow also the common lot of the reprobate? for they are not free from evils. But Peter meant that the faithful endure sorrow willingly, while the ungodly murmur and perversely contend with God. Hence the godly bear sorrow, as the tamed ox the yoke, or as a horse, broken in, the bridle, though held by a child. God by sorrow afflicts the reprobate, as when a bridle is by force put in the mouth of a ferocious and refractory horse; he kicks and offers every resistance, but all in vain. Then Peter commends the faithful, because they willingly undergo sorrow, and not as though forced by necessity.

By saying, though now for a season, or, a little while, he supplied consolation; for the shortness of time, however hard evils may be, does not a little lessen them; and the duration of the present life is but a moment of time. If need be; the condition is to be taken for a cause; for he purposed to shew, that God does not, without reason, thus try his people; for, if God afflicted us without a cause, to bear it would be grievous. Hence Peter took an argument for consolation from the design of God; not that the reason always appears to us, but that we ought to be fully persuaded that it ought to be so, because it is God’s will.

7. Much more precious than of gold. The argument is from the less to the greater; for if gold, a corruptible metal, is deemed of so much value that we prove it by fire, that it may become really valuable, what wonder is it that God should require a similar trial as to faith, since faith is deemed by him so excellent? And though the words seem to have a different meaning, he yet compares faith to gold, and makes it more precious than gold, that hence he might draw the conclusion, that it ought to be fully proved. ^fb11 It is moreover uncertain how far he extends the meaning of the words, “tried” dokima>zesqai and “trial” doki>mion.

Gold is, indeed, tried twice by fire; first. when it is separated from its dross; and then, when a judgment. is to be formed of its purity. Both modes of trial may very suitably be applied to faith; for when there is much of the dregs of unbelief remaining in us, and when by various afflictions we are refined as it were in God’s furnace, the dross of our faith is removed, so that it. becomes pure and clean before God; and, at the same time, a trial of it is made, as to whether it be true or fictitious. I am disposed to take these two views, and what immediately follows seems to favor this explanation; for as silver is without honor or value before it be refined, so he intimates that our faith is not to be honored and crowned by God until it be duly proved.

At the appearing of Jesus Christ, or, when Jesus Christ shall be revealed. This is added, that the faithful might learn to hold on courageously to the last day. For our life is now hidden in Christ, and will remain hidden, and as it were buried, until Christ shall appear from heaven; and the whole course of our life leads to the destruction of the external man, and all the things we suffer are, as it were, the preludes of death. It is hence necessary, that we should cast our own eyes on Christ, if we wish in our afflictions to behold glory and praise. For trials as to us are full of reproach and shame, and they become glorious in Christ; but that glory in Christ is not yet plainly seen, for the day of consolation is not yet come. ^fb12

8. Whom having not seen, or, Whom though ye have not seen. He lays down two things, that they loved Christ whom they had not seen, and that they believed on him whom they did not then behold. But the first arises from the Second; for the cause of love is faith, not only because the knowledge of those blessings which Christ bestows on us, moves us to love him, but because he offers us perfect felicity, and thus draws us up to himself. He then commends the Jews, because they believed in Christ whom they did not see, that they might know that the nature of faith is to acquiesce in those blessings which are hid from our eyes. They had indeed given some proof of this very thing, though he rather directs what was to be done by praising them.

The first clause in order is, that faith is not to be measured by sight. For when the life of Christians is apparently miserable, they would instantly fail, were not their happiness dependent on hope. Faith, indeed, has also its eyes, but they are such as penetrate into the invisible kingdom of God, and are contented with the mirror of the Word; for it is the demonstration of invisible things, as it is said in ^<581101>Hebrews 11:1. Hence true is that saying of Paul, that we are absent from the Lord while we are in the flesh; for we walk by faith and not by sight. (^<470506>2 Corinthians 5:6-7.)

The second clause is, that faith is not a cold notion, but that it kindles in our hearts love to Christ. For faith does not (as the sophists prattle) lay hold on God in a confused and implicit manner, (for this would be to wander through devious paths;) but it has Christ as its object. Moreover, it does not lay hold on the bare name of Christ, or his naked essence, but regards what he is to us, and what blessings he brings; for it cannot be but that the affections of man should be led there, where his happiness is, according to that saying,

Ye rejoice, or, Ye exult. He again refers to the fruit of faith which he had mentioned, and not without reason; for it is an incomparable benefit, that consciences are not only at peace before God, but confidently exult in the hope of eternal life. And he calls it joy unspeakable, or unutterable, because the peace of God exceeds all comprehension. What is added, full of glory, or glorified, admits of two explanations. It means either what is magnificent and glorious, or what is contrary to that which is empty and fading, of which men will soon be ashamed. Thus “glorified” is the same with what is solid and permanent, beyond the danger of being brought to nothing. ^fb13 Those who are not elevated by this joy above the heavens, so that being content with Christ alone, they despise the world, in vain boast that they have faith.

9. Receiving the end of your faith. He reminds the faithful where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our affections ensnared by is allurements; this life and all things belonging to the body are great impediments, which prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly intimates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation. ^fb14 In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet deferred. For our adoption ought now to satisfy us; nor ought we to ask to be introduced before the time into the possession of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle’s words, that salvation is not otherwise obtained than by faith; and we know that faith leans on the sole promise of gratuitous adoption; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account.

1 PETER 1:10-12
10. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:	10. De qua salute exquisierunt et scrutati sunt prophetee, qui de futura erga nos gratia vaticinati sunt;
11. Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.	11. Scrutantes in quem aut cujusmodi temporis articulum significaret qui in illis erat Spiritus Christi; prius testificans ventufas in Christum afflictiones, et quee sequuturae erant glorias;
12. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.	12. Quibus revelatum est quod non sibi ipsis, sed nobis ministrabant haec, quae nunc annunciata sunt vobis per cos qui vobis praedicarunt evangelitum, per Spiritum sanctum missum e coelo; in quae desiderant angeli prospicere.

He hence commends the value of salvation, because the prophets had their minds intensely fixed on it; for it must have been a great matter, and possessing peculiar excellency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God’s goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity; for from the beginning of the world it had received a plain testimony from the Holy Spirit.

These two things ought to be distinctly noticed: he declares that more has been given to us than to the ancient fathers, in order to amplify by this comparison the grace of the gospel; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, therefore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. What is said afterwards is to be referred to their public office.

But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of the grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The second is, — that the Spirit of Christ predicted by them of the future condition of Christ’s kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various sufferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — -that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God’s presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world; for what is there which this incomparable benefit does not reduce to nothing ?

11. And what they inquired is pointed out when he adds, Searching what, or what manner of time. There was a difference between the law and the gospel, a veil as it were being interposed, that they might not see those things nearer which are now set before our eyes. Nor was it indeed proper, while Christ the Sun of righteousness was yet absent, that the full light should shine as at mid-day. And though it was their duty to confine themselves within their prescribed limits, yet it was no superstition to sigh with a desire of having a nearer sight For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them patiently to wait as long as it pleased the Lord to defer the time. Moreover, to seek as to prophecies the particular time, seems to me unprofitable; for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, “of future grace,” it is literally, “of the grace which is to you.” But as the meaning remains the same, I was not disposed to make any change.

It is more worthy of observation, that he does not say that the prophets searched according to their own understanding as to the time when Christ’s kingdom would come, but that they applied their minds to the revelation of the Spirit. Thus they have taught us by their example a sobriety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to man’s curiosity, except the Spirit of God presides over their minds, so that they may not desire anything else than to speak from him. And further, the spiritual kingdom is a higher subject than what the human mind can succeed in investigating, except the Spirit be the guide. May we also therefore submit to his guidance.

11. The Spirit of Christ which was in them. First, “who was in them,” and secondly, “testifying,” that is, giving a testimony, by which expression he intimates that the prophets were endued with the Spirit of knowledge, and indeed in no common manner, as those who have been teachers and witnesses to us, and that yet they were not partakers of that light which is exhibited to us. At the same time, a high praise is given to their doctrine, for it was the testimony of the Holy Spirit; the preachers and ministers were men, but he was the teacher. Nor does he declare without reason that the Spirit of Christ then ruled; and he makes the Spirit, sent from heaven, to preside over the teachers of the Gospel, for he shews that the Gospel comes from God, and that the ancient prophecies were dictated by Christ.

The sufferings of Christ. That they might bear submissively their afflictions, he reminds them that they had been long ago foretold by the Spirit. But he includes much more than this, for he teaches us, that the Church of Christ has been from the beginning so constituted, that the cross has been the way to victory, and death a passage to life, and that this had been clearly testified. There is, therefore, no reason why afflictions should above measure depress us, as though we were miserable under them, since the Spirit of God pronounces us blessed.

The order is to be noticed; he mentions sufferings first, and then adds the glories which are to follow. For he intimates that this order cannot be changed or subverted; afflictions must precede glory. So there is to be understood a twofold truth in these words, — that Christians must suffer many troubles before they enjoy glory, — and that afflictions are not evils, because they have glory annexed to them. Since God has ordained this connection, it does not behove us to separate the one from the other. And it is no common consolation, that our condition, such as we find it to be, has been foretold so many ages ago.

Peter, indeed, says, that the Spirit had testified of the coming afflictions of Christ; but he does not separate Christ from his body. This, then, is not to be confined to the person of Christ, but a beginning is to be made with the head, so that the members may in due order follow, as Paul also teaches us, that we must be conformed to him who is the first-born among his brethren. In short, Peter does not speak of what is peculiar to Christ, but of the universal state of the Church. But it is much fitted to confirm our faith, when he sets forth our afflictions as viewed in Christ, for we thereby see better the connection of death and life between us and him. And, doubtless, this is the privilege and manner of the holy union, that he suffers daily in his members, that after his sufferings shall be completed in us, glory also may have its completion. See more on this subject in the third chapter of the Epistle to the Colossians, and in the fourth of the first Epistle to Timothy.

12. Unto whom it was revealed. This passage has been strangely perverted by fanatics, so as to exclude the fathers who lived under the law from the hope of eternal salvation. For it does not deny that the prophets usefully ministered to their own age, and edified the church, but teaches us that their ministry is more useful to us, because we are fallen on the ends of the world. We see how highly they extolled the kingdom of Christ, how assiduous they were in adorning it, how diligently they stimulated all to seek it; but they were by death deprived of the privilege of seeing it as it now is. What else then was this, but that they spread the table, that others might afterwards feed on the provisions laid on it. They indeed tasted by faith of those things which the Lord has by their hands transmitted to be enjoyed by us; and they also partook of Christ as the real food of their souls. But what is spoken of now is the exhibition of this blessing, and we know that the prophetic office was confined as it were within limits, in order that they might support themselves and others with the hope of Christ, who was to come. They therefore possessed him as one hidden, and as it were absent — absent, I say, not in power or grace, but because he was not yet manifested in the flesh. Therefore his kingdom also was as yet hid as it were under coverings. At length descending on earth, he in a manner opened heaven to us, so that we might have a near view of those spiritual riches, which before were under types exhibited at a distance. This fruition then of Christ as manifested, forms the difference between us and the prophets. Hence we learn how they ministered to us rather than to themselves.

Which are now reported to you, or announced to you. He again marks the difference between the ancient doctrine and the preaching of the gospel. For as the righteousness of God is revealed in the gospel, having a testimony from the law and the prophets, so also the glory of Christ, of which the Spirit testified formerly, is now openly proclaimed. And at the same time he hence proves the certainty of the gospel, because it contains nothing but what had been long ago testified by the Spirit of God. He further reminds them, that under the banner of the same Spirit, by his dictation and guidance, the gospel was preached, lest they might think of anything human in this case.

Which things the angels desire to look into. It is indeed the highest praise to the gospel, that it contains treasures of wisdom, as yet concealed and hidden from angels. But some one may object, and say that it is not reasonable that things should be open and known to us which are hidden from angels, who always see the face of God, and are his ministers in ruling the church, and in the administration of all his blessings. To this I answer, that things are open to us as far as we see them in the mirror of the word; but our knowledge is not said to be higher than that of angels; Peter only means that such things are promised to us as angels desire to see fulfilled. Paul says that by the calling of the Gentiles the wonderful wisdom of God was made known to angels. for it was a spectacle to them, when Christ gathered into one body the lost world, alienated for so many ages from the hope of life. Thus daily they see with admiration the magnificent works of God in the government of his church. How much greater will their admiration be, at witnessing the last display of divine justice, when the kingdom of Christ shall be completed! This is as yet hidden, the revelation of which they still expect and justly wish to see.

1 PETER 1:13-16
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:	13. Quare succincti lumbis mentis vestrae, sobrii, perfecte sperate in eam quae ad vos defertur gratiam, in revelatione Jesu Christi;
14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:	14. Tanquam filii obedientes, non conformati pristinis, quae in ignorantia vestra regnarunt, cupiditatibus:
15. But as he which hath called you is holy, so be ye holy in all manner of conversation:	15. Sed quaemadmodum is qui vos vocavit sanctus est, ita ipsi sancti in tota conversatione reddamini;
16. Because it is written, Be ye holy; for I am holy.	16. Propterea quòd scriptum est, Sancti estote, quia ego sanctus sum. (^<031144>Leviticus 11:44; 19:2; 20:7.)

From the greatness and excellency of grace he draws an exhortation, that it surely behoved them the more readily to receive the grace of God, as the more bountifully he bestowed it upon them. And we must notice the connection: he had said, that so elevated was the kingdom of Christ, to which the gospel calls us, that even angels in heaven desire to see it; what then ought to be done by us who are in the world? Doubtless, as long as we live on earth, so great is the distance between us and Christ, that in vain he invites us to himself. It is hence necessary for us to put off the image of Adam and to cast aside the whole world and all hinderances, that being thus set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. ^fb15

13. Wherefore gird up the loins of your mind. It is a similitude taken from an ancient custom; for when they had long garments, they could not make a journey, nor conveniently do any work, without being girded up. Hence these expressions, to gird up one’s-self for a work or an undertaking. He then bids them to remove all impediments, that being set at liberty they might go on to God. Those who philosophize more refinedly about the loins, as though he commanded lusts to be restrained and checked, depart from the real meaning of the Apostle, for these words mean the same with those of Christ,

except that Peter doubles the metaphor by ascribing loins to the mind. And he intimates that our minds are held entangled by the passing cares of the world and by vain desires, so that they rise not upward to God. Whosoever, then, really wishes to have this hope, let him learn in the first place to disentangle himself from the world, and gird up his mind that it may not turn aside to vain affections. And for the same purpose he enjoins sobriety, which immediately follows; for he commends not temperance only in eating and drinking, but rather spiritual sobriety, when all our thoughts and affections are so kept as not to be inebriated with the allurements of this world. For since even the least taste of them stealthily draws us away from God, when one plunges himself into these, he must necessarily become sleepy and stupid, and he forgets God and the things of God.

Hope to the end, or, Perfectly hope. He intimates that those who let their minds loose on vanity, did not really and sincerely hope for the grace of God; for though they had some hope, yet as they vacillated and were tossed to and fro in the world, there was no solidity in their hope. Then he says, for the grace which will be brought to you, in order that they might be more prompt to receive it. God ought to be sought, though far off; but he comes of his own will to meet us. How great, then, must be our ingratitude if we neglect the grace that is thus set before us! This amplification, then, is especially intended to stimulate our hope.

What he adds, At the revelation of Jesus Christ, may be explained in two ways: that the doctrine of the Gospel reveals Christ to us; and that, as we see him as yet only through a mirror and enigmatically, a full revelation is deferred to the last day. The first meaning is approved by Erasmus, nor do I reject it. The second seems, however, to be more suitable to the passage. For the object of Peter was to call us away beyond the world; for this purpose the fittest thing was the recollection of Christ’s coming. For when we direct our eyes to this event, this world becomes crucified to us, and we to the world. Besides, according to this meaning, Peter used the expression shortly before. Nor is it a new thing for the apostles to employ the preposition ejn in the sense of eijv. Thus, then, I explain the passage, — ” You have no need to make a long journey that you may attain the grace of God; for God anticipates you; inasmuch as he brings it to you.” But as the fruition of it will not be until Christ appears from heaven, in whom is hid the salvation of the godly, there is need, in the meantime, of hope; for the grace of Christ is now offered to us in vain, except we patiently wait until the coming of Christ.

14. As obedient children. He first intimates that we are called by the Lord to the privilege and honor of adoption through the Gospel; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God’s children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except we be renewed and put off the image of old Adam.

Hence we learn what Christians ought to propose to themselves as all object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to God, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world; and certainly, whenever the Scripture speaks of the renewal of God’s image in us, it begins here, that the old man with his lusts is to be destroyed.

In your ignorance. The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says,

Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain boasting of those who wished to be wise apart from Christ, he justly said in one short sentence, that they did not hold the head. (^<510219>Colossians 2:19.) Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him!

15. He who hath called you is holy. He reasons from the end for which we are called. God sets us apart as a peculiar people for himself; then we ought to be free from all pollutions. And he quotes a sentence which had been often repeated by Moses. For as the people of Israel were on every side surrounded by heathens, from whom they might have easily adopted the worst examples and innumerable corruptions, the Lord frequently recalled them to himself, as though he had said, “Ye have to do with me, ye are mine; then abstain from the pollutions of the Gentiles.” We are too ready to look to men, so as to follow their common way of living. Thus it happens, that some lead others in troops to all kinds of evil, until the Lord by his calling separates them.

1 PETER 1:17-22
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:	17. Et si Patrem invocatis, eum qui sine personae acceptione secundum cujusque opus judicat, in timore conversantes, ternpus incolatus vestri transigite;
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;	18. Scientes quòd non corruptibilibus, argento vel auro, redempti sitis à vana conversatione à patribus tradita;
19. But with the precious blood of Christ, as of a lamb without blemish and without spot:	19. Sed pretioso sanguine velut agni immaculati et incontaminati Christi;
20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you,	20. Qui praeordinatus quidem fuerat ante conditum mundum, manifestatus autem est extremis temporibus propter vos;
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.	21. Qui per ipsum creditis in Deum, qui eum suscitavit ex mortuis, et gloriam illi dedit, ut fides vestra et spes sit in Deum;
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.	22. Purificantes animas vestras in obedientia veritatis per Spiritum, in fraternam charitatem non fictam, ex puro corde diligite vos mutuò impensè.

17. And if ye call on the Father. They are said here to call on God the Father, who professed themselves to be his children, as Moses says, that the name of Jacob was called on Ephraim and Manasseh, that they might be counted his children. (^<014816>Genesis 48:16.) According to this meaning also, we say in French reclamer. But he had a regard to what he had said before, “as obedient children.” And from the character of the Father himself, he shews what sort of obedience ought to be rendered. He judges, he says, without looking on the person, that is, no outward mask is of any account with him, as the case is with men, but he sees the heart, (^<091607>1 Samuel 16:7;) and his eyes look on faithfulness. (^<240503>Jeremiah 5:3.) This also is what Paul means when he says that God’s judgment is according to truth, (^<450202>Romans 2:2;) for he there inveighs against hypocrites, who think that they deceive God by a vain pretense. The meaning is, that we by no means discharge our duty towards God, when we obey him only in appearance; for he is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit.

By saying, According to every man’s work, he does not refer to merit or to reward; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart. In this place faith also is included in the work. It hence appears evident how foolish and puerile is the inference that is drawn, — “God is such that he judges every one of us by the integrity of his conscience, not by the outward appearance; then we obtain salvation by works.”

The fear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God’s eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently. He calls the present life a sojourning, not in the sense in which he called the Jews to whom he was writing sojourners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (^<581113>Hebrews 11:13,38.)

18. Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of our redemption, which ought always to be remembered when our salvation is spoken of. For to him who repudiates or despises the grace of the gospel, not only his own salvation is worthless, but also the blood of Christ, by which God has manifested its value. But we know how dreadfully sacrilegious it is to regard as common the blood of the Son of God. There is hence nothing which ought so much to stimulate us to the practice of holiness, as the memory of this price of our redemption.

But he says that they had been redeemed from their vain conversation, ^fb16 in order that we might know that the whole life of man, until he is converted to Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to the right way, but because it is God’s will that the price, offered for our salvation, should be effectual in our behalf. Then the blood of Christ is not only the pledge of our salvation, but also the cause of our calling.

Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a pure conscience from his forefathers, (^<550103>2 Timothy 1:3,)and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (^<550105>2 Timothy 1:5,) and as Christ also said of the Jews that they knew whom they worshipped (^<430422>John 4:22,) it may seem strange that Peter should assert that the Jews of his time learnt nothing from their fathers but mere vanity. To this I answer, that Christ, when he declared that the way or the knowledge of true religion belonged to the Jews, referred to the law and the commandments of God rather than to the people; for the temple had not to no purpose been built at Jerusalem, nor was God worshipped there according to the fancies of men, but according to what was prescribed in the Law; he, therefore, said that the Jews were not going astray while observing the Law. As to Paul’s forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sincere piety continued, while the body of the people had become wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles; they were not only imbued with false opinions, but also fascinated with the grossest dotages; and they who had been scattered to various parts of the world, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, therefore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law.

19. As of a lamb. He means by this similitude, that we have ill Christ whatever had been shadowed forth by the ancient sacrifices, though he especially alludes to the Paschal lamb. But let us hence learn what benefit the reading of the Law brings us in this respect; for, though the rite of sacrificing is abolished, yet it assists our faith not a little, to compare the reality with the type, so that we may seek in the former what the latter contains. Moses ordered a whole or perfect lamb, without blemish, to be chosen for the Passover. The same thing is often repeated as to the sacrifices, as in Leviticus 23; in Numbers 28; and in other places. Peter, by applying this to Christ, teaches us that he was a suitable victim, and approved by God, for he was perfect, without any blemish; had he had any defect in him, he could not have been rightly offered to God, nor could he pacify his wrath.

20. Who verily was foreordained. He again by a comparison amplifies the grace of God, with which he had peculiarly favored the men of that age. For it was not a common or a small favor that God deferred the manifestation of Christ to that time, when yet he had ordained him in his eternal council for the salvation of the world. At the same time, however, he reminds us, that it was not a new or a sudden thing as to God that Christ appeared as a Savior; and this is what ought especially to be known. For, in addition to this, that novelty is always suspicious, what would be the stability of our faith, if we believed that a remedy for mankind had suddenly occurred at length to God after some thousands of years? In short, we cannot confidently recumb on Christ, except we are convinced that eternal salvation is in him, and always has been in him. Besides, Peter addressed the Jews, who had heard that he had already been long ago promised; and though they understood nothing true or clear or certain respecting his power and office, yet there remained among them a persuasion, that a Redeemer had been promised by God to the fathers.

It may yet be asked, As Adam did not fall before the creation of the world, how was it that Christ had been appointed the Redeemer? for a remedy is posterior to the disease. My reply is, that this is to be referred to God’s foreknowledge; for doubtless God, before he created man, foresaw that he would not stand long in his integrity. Hence he ordained, according to his wonderful wisdom and goodness, that Christ should be the Redeemer, to deliver the lost race of man from ruin. For herein shines forth more fully the unspeakable goodness of God, that he anticipated our disease by the remedy of his grace, and provided a restoration to life before the first man had fallen into death. If the reader wishes for more on this subject, he may find it in my Institutes.

21. Who believe. The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who by him believe in God: here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator: first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which immediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate; but with what success? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (^<510115>Colossians 1:15;) but this name is given to him for this reason, because God cannot be known except in him.

BOOK	DATE
The Epistle of James,	A.D. 61
The First Epistle of Peter,	A.D. 65
The Second Epistle of Peter,	A.D. 65
The Epistle of Jude,	A.D. 66
The First, Epistle of John	A.D. 68