whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, receiving the result of your faith, the salvation of your souls. Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
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Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ— whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, receiving the result of your faith, the salvation of your souls. Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
Parallel Translations
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whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
receiving the result of your faith, the salvation of your souls.
Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you,
searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them.
To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
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whom ye have not sene and yet love him in whom even now though ye se him not ye yet beleue and reioyce with ioye vnspeakable and glorious:
receavynge the ende of youre fayth the salvacion of youre soules.
Of which salvacion have the Prophetes enquyred and searched which prophisied of the grace that shuld come vnto you
searchinge when or at what tyme the sprete of Christ which was in them shuld signifie which sprete testified before the passions that shuld come vnto Christ and the glory that shuld folowe after:
vnto which Prophetes it was declared that not vnto them selves but vnto vs they shuld minister the thinges which are now shewed vnto you of them which by the holy goost sent doune from heven have preached vnto you the thinges which the angels desyre to beholde.
Show all 3 translations
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Whome yee haue not seene, and yet loue him, in whome nowe, though yee see him not, yet doe you beleeue, and reioyce with ioy vnspeakeable and glorious,
Receiuing the ende of your faith, euen the saluation of your soules.
Of the which saluation ye Prophets haue inquired and searched, which prophecied of the grace that should come vnto you,
Searching when or what time the Spirite which testified before of Christ which was in them, shoulde declare the sufferings that should come vnto Christ, and the glorie that shoulde follow.
Vnto whome it was reueiled, that not vnto themselues, but vnto vs they shoulde minister the things, which are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holy Ghost sent downe from heauen, the which things the Angels desire to beholde.
Cross-references (143)
- John 20:29 (v8) Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.”
- 2 Corinthians 5:7 (v8) for we walk by faith, not by sight.
- Romans 15:13 (v8) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
- Hebrews 11:1 (v8) Now faith is assurance of things hoped for, proof of things not seen.
- Matthew 13:17 (v10) For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn’t see them; and to…
Show all 100 cross-references
- John 16:22 (v8) Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
- Luke 10:24 (v10) for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you…
- 2 Corinthians 4:18 (v8) while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the…
- Romans 6:22 (v9) But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
- John 15:26 (v12) “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify…
- Daniel 2:44 (vv10–11) “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to…
- Luke 24:25-27 (vv10–11) He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken! Didn’t the Christ have to suffer these…
- 1 Corinthians 2:10 (v12) But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.
- 1 Peter 1:6 (v8) Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials,
- Ephesians 3:10 (v12) to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the…
- Hebrews 11:27 (v8) By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
- James 1:21 (v9) Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your…
- Zechariah 6:12 (v10) and speak to him, saying, ‘Yahweh of Armies says, “Behold, the man whose name is the Branch: and he shall grow up out of his place; and he…
- John 5:39 (v10) “You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.
- Acts 7:52 (v10) Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now…
- Acts 10:43 (v10) All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.”
- Ephesians 6:24 (v8) Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.
- Philippians 4:4 (v8) Rejoice in the Lord always! Again I will say, “Rejoice!”
- 1 Peter 5:4 (v8) When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away.
- Hebrews 11:13 (vv9, 10, 12) These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they…
- Acts 3:22-24 (v10) For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to…
- Hebrews 11:39-40 (v12) These all, having had testimony given to them through their faith, didn’t receive the promise, God having provided some better thing…
- 1 Peter 1:25 (v12) but the Lord’s word endures forever.” This is the word of Good News which was preached to you.
- 1 Peter 2:7 (v8) For you who believe therefore is the honor, but for those who are disobedient, “The stone which the builders rejected has become the chief…
- Genesis 49:10 (vv10–11) The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. To him will the…
- Luke 24:44 (vv10–11) He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets,…
- Isaiah 52:13-14 (v11) Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high. Just as many were astonished at you— his…
- Mark 16:15 (v12) He said to them, “Go into all the world, and preach the Good News to the whole creation.
- Ephesians 1:13-14 (v8) In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with…
- Hebrews 4:2 (v12) For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed…
- 2 Peter 1:19-21 (v10) We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and…
- 2 Peter 1:21 (v11) For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
- 2 Corinthians 1:22 (vv8, 12) who also sealed us, and gave us the down payment of the Spirit in our hearts.
- Proverbs 2:4 (v10) if you seek her as silver, and search for her as for hidden treasures:
- Haggai 2:7 (v10) and I will shake all nations. The precious things of all nations will come, and I will fill this house with glory, says Yahweh of Armies.
- Matthew 26:24 (v10) The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that…
- John 7:52 (v10) They answered him, “Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee.”
- Romans 8:9 (v11) But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of…
- Romans 15:19 (v12) in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully…
- 2 Corinthians 6:6 (v12) in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love,
- 1 Peter 1:11 (v10) searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and…
- Revelation 5:11 (v12) I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders. The number of them was…
- Daniel 9:3 (v10) I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.
- Habakkuk 3:17-18 (v8) For though the fig tree doesn’t flourish, nor fruit be in the vines; the labor of the olive fails, the fields yield no food; the flocks are…
- Matthew 25:35-40 (v8) for I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and…
- John 8:42 (v8) Therefore Jesus said to them, “If God were your father, you would love me, for I came out and have come from God. For I haven’t come of…
- John 14:24 (v8) He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.
- Acts 2:17-18 (v12) ‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young…
- Acts 2:33 (v12) Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out…
- Acts 17:11 (v10) Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures…
- Romans 14:17 (v8) for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
- 2 Corinthians 5:14-15 (v8) For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died. He died for all, that those who…
- Philippians 1:25 (v8) Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith,
- Philippians 3:3 (v8) For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
- Hebrews 11:40 (v10) God having provided some better thing concerning us, so that apart from us they should not be made perfect.
- Song of Solomon 5:16 (v8) His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.
- Isaiah 44:3-5 (v12) For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on…
- Isaiah 53:1-12 (v11) Who has believed our message? To whom has Yahweh’s arm been revealed? For he grew up before him as a tender plant, and as a root out of dry…
- Daniel 9:24 (v12) “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
- Daniel 12:9 (v12) He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.
- Daniel 12:13 (v12) “But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”
- Amos 3:7 (v12) Surely the Lord Yahweh will do nothing, unless he reveals his secret to his servants the prophets.
- Zechariah 14:9 (v11) Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
- Matthew 10:37 (v8) He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me.
- John 14:15 (v8) If you love me, keep my commandments.
- John 14:21 (v8) One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love…
- John 16:7-15 (v12) Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don’t go away, the Counselor won’t come to you. But if…
- Acts 2:2-4 (v12) Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. Tongues…
- Acts 13:27-29 (v10) For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every…
- Acts 16:34 (v8) He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
- Acts 26:22-23 (v11) Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the…
- 2 Corinthians 9:15 (v8) Now thanks be to God for his unspeakable gift!
- 2 Corinthians 12:4 (v8) how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
- Galatians 5:6 (v8) For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
- Galatians 5:22 (v8) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- 1 John 4:19-20 (v8) We love him, because he first loved us. If a man says, “I love God,” and hates his brother, he is a liar; for he who doesn’t love his…
- Genesis 3:15 (v11) I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise…
- Song of Solomon 5:9 (v8) How is your beloved better than another beloved, you fairest among women? How is your beloved better than another beloved, that you do so…
- Daniel 2:28-29 (v12) but there is a God in heaven who reveals secrets, and he has made known to the king Nebuchadnezzar what will be in the latter days. Your…
- Daniel 2:47 (v12) The king answered to Daniel, and said, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you…
- Zechariah 12:10 (v12) I will pour on David’s house, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom…
- Matthew 11:25 (v12) At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
- Luke 15:10 (v12) Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.”
- John 21:15-17 (v8) So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him,…
- Acts 28:23 (v10) When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and…
- Romans 1:17 (v12) For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”
- Romans 10:15 (v12) And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace,…
- 1 Corinthians 16:22 (v8) If any man doesn’t love the Lord Jesus Christ, let him be cursed. Come, Lord!
- Galatians 1:12 (v12) For I didn’t receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.
- Galatians 1:16 (v12) to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood,
- 1 Thessalonians 1:5-6 (v12) and that our Good News came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind…
- Hebrews 2:4 (v12) God also testifying with them, both by signs and wonders, by various works of power and by gifts of the Holy Spirit, according to his own…
- Exodus 25:20 (v12) The cherubim shall spread out their wings upward, covering the mercy seat with their wings, with their faces toward one another. The faces…
- Proverbs 1:23 (v12) Turn at my reproof. Behold, I will pour out my spirit on you. I will make known my words to you.
- Song of Solomon 1:7 (v8) Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside…
100 distinct cross-references across this passage (143 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
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John Calvin 1540 · Public Domain On vv8–12 8 Whom having not seen, or, Whom though ye…
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 Hebrews 11:1. Hence true is that saying of Paul, that
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we are absent from the Lord while we are in the flesh; for we walk by faith and not by sight. (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,
“Where your treasure is, there is also your heart.” (Matthew 6:21.)
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. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv9, 10, 12 Or, reward.
Or, reward.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–12 8 Whom having not seen, ye love; in whom,…
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:
Ver. 8. Whom having not seen] They had not been, belike, at the feast of the Passover (at which time our Saviour suffered), but came up to the feast of Pentecost, and were converted, Act 2:7-11; Act 2:41.
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And full of glory] Gr. δεδοξασμενη, glorified already; a piece of God’s kingdom and heaven’s happiness beforehand. Oh, the joy! the joy! the inexpressible joy that I find in my soul! said a dying saint.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–12 Whom; which Christ.
Whom; which Christ.
Having not seen; with your bodily eyes. Most of these Jews lived out of their own country, and so had not seen Christ in the flesh; and this was the commendation of their love, that they loved him whom they had not seen, though sight doth ordinarily contribute toward the stirring up of affection.
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Ye see him not; neither as others have done in the days of his flesh, nor as you yourselves hereafter shall in his glory; ye walk by faith, and not by sight, 2Co 5:7.
Ye rejoice, in hope of seeing and enjoying him.
With joy unspeakable; which cannot be expressed with words. See the like phrase, Rom 8:26; 2Co 9:15.
And full of glory; both in respect of the object about which this joy is conversant, the heavenly glory; the degree, it is the highest here in the world; the duration of it, it is most solid; as likewise in comparison of the joy of this world, which is vain and transitory, and whereof many times men are afterward ashamed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv8–9 In these words our apostle commendeth the faith and…
In these words our apostle commendeth the faith and love of those Jews to whom he wrote; that although they had never seen Christ in the flesh as others did, yet they did truly love him, and their faith caused them to triumph and rejoice in him.
Learn hence, That it is the property and practice of a believer to love an unseen Saviour, and to rejoice in him, and in the hopes of eternal life by him.
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Inference, If such as never saw Christ but with a believing eye, do yet love him superlatively, and rejoice in him unspeakably, how will they love him and rejoice in him, who shall see him with a glorified eye, and behold him face to face!
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v10 The apostle having described the persons to whom he…
The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note,
I. Who made this diligent search - the prophets, who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.
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II. The object of their search, which was salvation, and the grace of God which should come unto you; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, the grace that should come to them from him who was not sent but to the lost sheep of the house of Israel. They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel.
III. The manner of their enquiry: they enquired and searched diligently. The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, Dan 9:2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe, 1. The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it. 2. A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. The prophets were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ. 3. Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are. 4. The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.
IV. The particular matters which the ancient prophets chiefly searched into, which are expressed in Pe1 1:11. Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into,
1. His humiliation and death, and the glorious consequences of it: The sufferings of Christ, and the glories that should follow. This enquiry would lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus was delivered for our offences and raised again for our justification.
2. The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn, (1.) Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also. (2.) The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected. (3.) The works here ascribed to the Holy Ghost prove him to be God. He did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Christ, with a multitude of particular circumstances attending them; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge. (4.) From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and the disciple is not above his Lord. The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory.
V. The success with which their enquiries were crowned. Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: Not unto themselves, but to us; and we must report them, under the infallible direction of the Holy Ghost, to all the world. Which things the angels, etc.
You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ: - 1. The prophets, who searched diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively pry into these matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed. (2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests. (3.) It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. None of us liveth to himself, Rom 14:7. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself. (4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God. (5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. (6.) The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: Which things the angels desire to stoop down and look into, as the cherubim did continually towards the mercy-seat.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–12 Whom having not seen, ye love,.... That is, Jesus…
Whom having not seen, ye love,.... That is, Jesus Christ, whom they had never seen with their bodily eyes, being Jews, who dwelt not in Judea, when Christ was upon earth, but were scattered about in several parts of the Gentile world; and yet Christ being made known to them, through the preaching of the Gospel, they received and embraced him, and their affections were strongly set upon him: they loved him because of his excellencies and perfections, because of the loveliness of his person, and because he first loved them; they loved him because of the fulness of grace that was in him, because of what he had done for them, and was unto them, and because of the offices he sustained on their account, and the relations he stood in to them; they loved him above all creatures and things, and all of him, and that belong unto him, his people, truths, ordinances, ways, and worship; they loved him with all their hearts, and in the sincerity of their souls, though they had never seen his face in the flesh; whereas sight often begets and increases love: their love was not carnal, but spiritual; it was a fruit of the Spirit of God in their souls; was accompanied with faith in Christ, and proceeded upon the report the Gospel made of him:
in whom, though now ye see him not, yet believing; the Arabic version adds, "in him": that is, in Christ, who was then received up into heaven, and must be retained there until the time of the restitution of all things; and therefore not now to be beheld with corporeal sight: and yet these regenerate ones, and lovers of Christ, believed in him; see Joh 20:29 not with a notional, historical, and temporary faith, believing not merely what he said, or did, or does, or will do; but looking on him, and to him, for life and salvation; going out of themselves to him, embracing of him, leaning upon him as their Saviour and Redeemer; venturing their souls upon him, committing their all unto him, expecting all from him, both grace and glory: and so
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rejoice with joy unspeakable and full of glory; with a joy in believing on him, which is better experienced than expressed; a joy that not only strangers intermeddle not with, know nothing of, which entirely passes their understanding, but is such as saints themselves cannot speak out, or give a full and distinct account of; they want words to express it, and convey proper ideas of it to others: and it is a joy that is glorious; there is a rejoicing that is evil and scandalous; but this is honourable, and of which none need be ashamed; it is solid and substantial, and the matter of it always abiding, when the joy of the hypocrite is but for a moment; it is a joy on account of the glory of God, which the believer lives in the hope and faith of; and it is a beginning, a presage and pledge of it; it is a glory begun here; it is the firstfruits, and a part also of it; and by it saints may know a little what heaven itself will be.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–12 Having not seen - In the flesh.
Having not seen - In the flesh.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–12 Verse 8. Whom having not seen, ye love] Those…
Verse 8. Whom having not seen, ye love] Those to whom the apostle wrote had never seen Christ in the flesh; and yet, such is the realizing nature of faith, they loved him as strongly as any of his disciples could, to whom he was personally known. For faith in the Lord Jesus brings him into the heart; and by his indwelling all his virtues are proved, and an excellence discovered beyond even that which his disciples beheld, when conversant with him upon earth. In short, there is an equality between believers in the present time, and those who lived in the time of the incarnation; for Christ, to a believing soul, is the same to-day that he was yesterday and will be for ever.
Ye rejoice with joy unspeakable] Ye have unutterable happiness through believing; and ye have the fullest, clearest, strongest evidence of eternal glory. Though they did not see him on earth, and men could not see him in glory, yet by that faith which is the evidence of things not seen, and the subsistence of things hoped for, they had the very highest persuasion of their acceptance with God, their relation to him as their Father, and their sonship with Christ Jesus.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10, 12 1Pe 1:8-9. Whom having not seen — Ειδοτες, known,…
1Pe 1:8-9. Whom having not seen — Ειδοτες, known, that is, personally in the flesh; ye love — Namely, on account of his amiable character, and for the great things he hath done and suffered for you, and the great benefits he hath bestowed on you. It is very possible, as Doddridge observes, that among these dispersed Christians, there might be some who had visited Jerusalem while Christ was there, and might have seen, or even conversed with him; but as the greater part had not, St. Peter speaks, according to the usual apostolic manner, as if they all had not. Thus he speaks of them all as loving Christ, though there might be some among them who were destitute both of this divine principle and of that joy which he here describes as ανεκλαλητω και δεδοξασμενη, unutterable and glorified; that is, such joy as was an anticipation of that of the saints in glory. Receiving — Even now already, with unspeakable delight, as a full equivalent for all your trials; the end of your faith — That which in your faith you aim at, and which is the seal and the reward of it; the salvation of your souls — From the guilt and power of your sins, and all the consequences thereof, into the favour and image of God, and a state of communion with him; implying a qualification for, and earnest of, complete and eternal salvation. The Jews thought that the salvation to be accomplished by the Messiah would be a salvation from the Roman and every foreign yoke; but that would only have been a salvation of their bodies: whereas the salvation which believers expect from Christ is the salvation of their souls from sin and misery, and of their bodies from the grave.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–12 Whom having not seen, ye love - This Epistle…
Whom having not seen, ye love - This Epistle was addressed to those who were “strangers scattered abroad,” (See the notes at 1Pe 1:1) and it is evident that they had not personally seen the Lord Jesus. Yet they had heard of his character, his preaching, his sacrifice for sin, and his resurrection and ascension, and they had learned to love him:
(1) It is possible to love one whom we have not seen. Thus, we may love God, whom no “eye hath seen,” (compare 1Jo 4:20) and thus we may love a benefactor, from whom we have received important benefits, whom we have never beheld.
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(2) We may love the character of one whom we have never seen, and from whom we may never have received any particular favors. We may love his uprightness, his patriotism, his benignity, as represented to us. We might love him the more if we should become personally acquainted with him, and if we should receive important favors from him; but it is possible to feel a sense of strong admiration for such a character in itself.
(3) That may be a very pure love which we have for one whom we have never seen. It may be based on simple excellence of character; and in such a case there is the least chance for any intermingling of selfishness, or any improper emotion of any kind.
(4) We may love a friend as really and as strongly when he is absent, as when he is with us. The wide ocean that rolls between us and a child, does not diminish the ardour of our affection for him; and the Christian friend that has gone to heaven, we may love no less than when he sat with us at the fireside.
(5) Millions, even hundreds of millions, have been led to love the Saviour, who have never seen him. They have seen - not with the physical eye, but with the eye of faith - the inimitable beauty of his character, and have been brought to love him with an ardor of affection which they never had for any other one.
(6) There is every reason why we should love him:
His character is infinitely lovely. He has done more for us than any other one who ever lived among men.
He died for us, to redeem our souls. He rose, and brought life and immortality to light. He ever lives to intercede for us in heaven. He is employed in preparing mansions of rest for us in the skies, and he will come and take us to himself, that we may be with him forever. Such a Saviour ought to be loved, is loved, and will be loved. The strongest attachments which have ever existed on earth have been for this unseen Saviour. There has been a love for him stronger than that for a father, or mother, or wife, or sister, or home, or country. It has been so strong, that thousands have been willing, on account of it, to bear the torture of the rack or the stake. It has been so strong, that thousands of youth of the finest minds, and the most flattering prospects of distinction, have been willing to leave the comforts of a civilized land, and to go among the benighted pagans, to tell them the story of a Saviour’s life and death. It has been so strong, that unnumbered multitudes have longed, more than they have for all other things, that they might see him, and be with him, and abide with him forever and ever. Compare the notes at Phi 1:23.
In whom, though now ye see him not, yet believing - He is now in heaven, and to mortal eyes now invisible, like his Father. Faith in him is the source and fountain of our joy. It makes invisible things real, and enables us to feel and act, in view of them, with the same degree of certainty as if we saw them. Indeed, the conviction to the mind of a true believer that there is a Saviour, is as certain and as strong as if he saw him; and the same may be said of his conviction of the existence of heaven, and of eternal realities. If it should be said that faith may deceive us, we may reply:
(1) May not our physical senses also deceive us? Does the eye never deceive? Are there no optical illusions? Does the ear never deceive? Are there no sounds which are mistaken? Do the taste and the smell never deceive? Are we never mistaken in the report which they bring to us? And does the sense of feeling never deceive? Are we never mistaken in the size, the hardness, the figure of objects which we handle? But,
(2) For all the practical purposes of life, the senses are correct guides, and do not in general lead us astray. So,
(3) There are objects of faith about which we are never deceived, and where we do act and must act with the same confidence as if we had personally seen them. Are we deceived about the existence of London, or Paris, or Canton, though we may never have seen either? May not a merchant embark with perfect propriety in a commercial enterprise, on the supposition that there is such a place as London or Canton, though he has never seen them? Would he not be reputed mad, if he should refuse to do it on this ground? And so, may not a man, in believing that there is a heaven, and in forming his plans for it, though he has not yet seen it, act as rationally and as wisely as he who forms his plans on the supposition that there is such a place as Canton?
Ye rejoice - Ye do rejoice; not merely ye ought to rejoice. It may be said of Christians that they do in fact rejoice; they are happy. The people of the world often suppose that religion makes its professors sad and melancholy. That there are those who have not great comfort in their religion, no one indeed can doubt; but this arises from several causes entirely independent of their religion. Some have melancholy temperaments, and are not happy in anything. Some have little evidence that they are Christians, and their sadness arises not from religion, but from the want of it. But that true religion does make its possessors happy, anyone may easily satisfy himself by asking any number of sincere Christians, of any denomination, whom he may meet. With one accord they will say to him that they have a happiness which they never found before; that however much they may have possessed of the wealth, the honors, and the pleasures of the world - and they who are now Christians have not all of them been strangers to these things - they never knew solid and substantial peace until they found it in religion And why should they not be believed? The world would believe them in other things; why will they not when they declare that religion does not make them gloomy, but happy?
With joy unspeakable - A very strong expression, and yet verified in thousands of cases among young converts, and among those in the maturer days of piety. There are thousands who can say that their happiness when they first had evidence that their sins were forgiven, that the burden of guilt was rolled away, and that they were the children of God, was unspeakable. They had no words to express it, it was so full and so new:
“Tongue can never express.
The sweet comfort and peace
Of a soul in its earliest love.”
And so there have been thousands of mature Christians who can adopt the same language, and who could find no words to express the peace and joy which they have found in the love of Christ, and the hope of heaven. And why are not all Christians enabled to say constantly that they “rejoice with joy unspeakable?” Is it not a privilege which they might possess? Is there anything in the nature of religion which forbids it? Why should not one be filled with constant joy who has the hope of dwelling in a world of glory forever? Compare Joh 14:27; Joh 16:22.
And full of glory -
Of anticipated glory - of the prospect of enjoying the glory of heaven.
(2)Of present glory - with a joy even now which is of the same nature as that in heaven; a happiness the same in kind, though not in degree, as that which will be ours in a brighter world.
The saints on earth partake of the same kind of joy which they will have in heaven; for the happiness of heaven will be but an expansion, a prolongation, and a purifying of that which they have here. Compare the notes at Eph 1:14.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–12 Searching into what time, or manner of time. The…
Searching into what time, or manner of time. The ancient prophets with longing and ardent desires, obtained to know of the Holy Ghost, the spirit of Christ, the time and the glory that followed those sufferings, by Christ’s resurrection and ascension. All these were revealed to them, and they saw that they ministered things to you, not to themselves; that is, that these things they were ministers of, in prophesying about them, were not to happen in their time, but are not come to pass, as they have been preached to you. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–12 not having seen, ye love--though in other cases it…
not having seen, ye love--though in other cases it is knowledge of the person that produces love to him. They are more "blessed that have not seen and yet have believed," than they who believed because they have seen. On Peter's own love to Jesus, compare Joh 21:15-17. Though the apostles had seen Him, they now ceased to know Him merely after the flesh.
in whom--connected with "believing": the result of which is "ye rejoice" (Greek, "exult").
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now--in the present state, as contrasted with the future state when believers "shall see His face."
unspeakable-- (Co1 2:9).
full of glory--Greek, "glorified." A joy now already encompassed with glory. The "glory" is partly in present possession, through the presence of Christ, "the Lord of glory," in the soul; partly in assured anticipation. "The Christian's joy is bound up with love to Jesus: its ground is faith; it is not therefore either self-seeking or self-sufficient" [STEIGER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–12 3. Joy in present blessedness, 1Pe_1:8-9.
3. Joy in present blessedness, 1Pe_1:8-9.
8. Ye love—This is the true order: faith in the crucified and risen, but yet unseen, Christ, with the deepest love as its fruit, producing the purest joy. It may be St. Peter’s comment on our Lord’s words to Thomas, “Blessed are they that have not seen, and yet have believed.” Joh_20:29. The American people of the present generation have not seen Washington, yet they profoundly love him. But Christ will soon reveal himself to human sight.
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Ye rejoice—The same Greek as greatly rejoice, in 1Pe_1:6, meaning exultation expressing itself. Yet the joy cannot be fully told, for it is even now pervaded with the glory which will be complete in heaven.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–12 8. whom having not seen, ye love] Some of…
8. whom having not seen, ye love] Some of the better MSS. give whom not knowing ye love, but the reading adopted in the English version rests on sufficient authority and gives a better meaning. The Apostle, in writing the words, could hardly intend to contrast, however real the contrast might be, his own condition as one who had seen with that of these distant disciples. Did there float in his mind the recollection of the words “Blessed are they that have not seen and yet have believed” (Joh_20:29)? In any case he emphasizes the fact that their love for Christ does not depend, as human love almost invariably does, upon outward personal acquaintance. He too, like St Paul, has learnt to know Christ no more after the flesh (2Co_5:16). The next clause, which seems at first almost a tame repetition of the same thought, really points to a new characteristic paradox in the spiritual life. The exulting joy of human affection manifests itself when the lover looks on the face of his beloved (Son_2:14). Here that joy is represented as found in its fulness where the Presence is visible not to the eye of the body, but only to that of faith. Like all deeper emotions it is too deep for words—“unspeakable,” as were the words which St Paul heard in his vision of Paradise (2Co_12:4), as were the groanings of the Spirit making intercession for and with our spirits (Rom_8:26), and it was “full of glory” (literally, glorified) already, in its foretaste of the future, transfigured beyond the brightness of any earthly bliss.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–12 (8) Whom, having not seen.—Said in contrast to the…
(8) Whom, having not seen.—Said in contrast to the word “revelation” in the last verse: “whom you love already, though He is not yet revealed, so that you have not as yet seen Him.” There seems to be a kind of tender pity in the words, as spoken by one who himself had seen so abundantly (Act_4:20; Act_10:41; 2Pe_1:16). In this and the following verse we return again from the sorrow to the joy, and to the true cause of that joy, which is only to be found in the love of Jesus Christ. There is another reading, though not so good either in sense or in authority, “whom, without knowing Him, ye love.” Bengel remarks that this is intended for a paradox, sight and knowledge being the usual parents of love.
Ye love.—The word of calm and divinely-given attachment, in fact the usual word in the New Testament, that which Christ used in questioning the writer (Joh_20:15), not the word of warm human friendship with which St. Peter then answered Him.
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In whom.—To be construed, not with “ye rejoice,” but with “believing.” The participles give the grounds of the rejoicing: “because at present without seeing ye believe in Him none the less, therefore ye rejoice.” The word “rejoice” takes us back to 1Pe_1:6 : “ye greatly rejoice, I repeat.” Notice, again, the stress laid on faith: we have already had it three times mentioned. St. Peter, whose own faith gained him his name and prerogative, is, at least, as much the Apostle of faith as St. Paul is, though his conception of it, perhaps, slightly differs from St. Paul’s. The definition given by the writer of the Epistle to the Hebrews (Heb_11:1) might have been, perhaps was, drawn from a study of St. Peter’s writings. Our present verse gives us the leading thought of “faith” as it appears in both of these works addressed to Hebrews, viz., its being the opposite of sight, “the evidence of things not seen,” rather than as the opposite of works. And the main object of both these Epistles is to keep the Hebrews from slipping back from internal to external religion, i.e., to strengthen faith. (Comp. Heb_3:12.) The Apostle is full of admiration for a faith which (unlike his own) was not based on sight. (See Joh_20:29—an incident which may have been in the writer’s mind.)
Unspeakable.—The beautiful Greek word (which means “unable to find expression in words”) seems to have been coined by St. Peter.
Full of glory.—Literally, that hath been glorified; i.e., a joy that has reached its ideal pitch, and feels no further sense of imperfection; a signification of the word found, for instance, in Rom_8:30.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–12 Whom having not seen, ye love. Some ancient manuscripts…
Whom having not seen, ye love. Some ancient manuscripts read oujk eijdotev, "although ye know him not:" but the reading ijdontev is best supported, and gives the better sense. The Christians of Asia Minor had not seen the gracious face of the Lord, as St. Peter had. But though they had never known him after the flesh, they knew him by the inner knowledge of spiritual communion, and, having learned to love him, had attained the blessing promised to those who had not seen, but yet had believed. St. Peter may possibly be thinking of his well-remembered interview with the risen Lord. (Joh_21:15-17) He has here the word ajgapan, expressive of reverential love, which Christ had used in his first two questions; not the word of warm human affection (filein) which he himself had employed in his three answers. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. The words, "in whom" (eijv on, literally, "on whom now not looking, but believing"), are to be taken with the participles "seeing" and "believing," not with "ye rejoice." St. Peter insists on the necessity and blessedness of faith as earnestly as St. Paul does, though with him the antithesis is rather between faith and sight than between faith and works. As a tact, St. Peter"s readers had never seen the Lord; now, though not seeing him with the outward eye, they realized his presence by faith, and in that presence they rejoiced. The verb is that used in ver. 6 they rejoiced greatly, they exulted, and that though they saw him not. Human love needs the seen presence of the beloved one to complete the fullness of its joy; (2Jn_1:12) but their joy was even amid afflictions unspeakable like all our deepest and holiest feelings, not to be expressed in words; and it was glorified by the unseen presence of Christ. His chosen behold even now, as in a glass, the glory of the Lord, and, beholding, are changed into the same image from glory to glory. Joy in the Lord is a foretaste of the joy of heaven, and is irradiated by glimpses of the glory that shall be revealed. Others, as Huther and Alford, again give to the verb ajgalliasqe, "ye rejoice," a quasi-future sense. The word for "unspeakable" (ajneklalhtov) is found only here.
The unique love to an unseen Savior.
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Peter does not include himself among those who loved the Christ whom they had never seen. To him belonged the blessing of those who had believed because they had seen, and who had loved before they had fully believed. But he n ill not think that he and his fellows, who had been Christ"s companions, love him "more than these" who inherit the blessing pronounced by Christ himself on those who have not seen and yet have believed. Perhaps some echo of that benediction may be heard among the antitheses of this verse, blending with some tones caught from the question which, as with triple point, had pierced his heart, "Lovest thou me?
I WE HAVE HERE BROUGHT INTO PROMINENCE A UNIQUE FACT, namely, love to an unseen Christ. Thousands in every age since have cherished a passionate attachment to Jesus, wholly unlike what is evoked by any one else. Time and distance seem to be powerless to diminish it. It is no tepid affection; it is no idle sentiment. Those who cherish it aver that it lies at the foundation of their lives. It rules, guides, stimulates. It is the mother of heroisms and of patience. It sheds light on all dark places. It mates and masters the fear of death. The stake and the gibbet, the dungeon and the rack, are powerless to repel those whom it attracts. It brings peace and hope, holiness and wisdom. It conquers the soul, and makes it conqueror of sin, time, and the universe. And all this passionate ardor of love which transforms the heart it enters is called out by and lavished on a Man who died nineteen centuries ago! There is no other fact the least like that.
II WHAT IS THE EXPLANATION OF THIS UNEXAMPLED PHENOMENON? If Jesus is but one among the great names of the past, however high and pure; if whilst he lived he had no thoughts of us, and now sleeps in the dust and does nothing in the world but by the record of his past, admiration rising to reverence may be his due, but anything worth calling love is impossible. It was not such a Christ who kindled the hearts of these Asiatics, who had never seen Peter"s Master. But if I can believe that Jesus Christ died for me, that I had a place in his Divine-human love when he bore our sins, and that he lives today to love me and to succor and to save, and that he knows when I love him, and delights to accept and to return my love, then I do not need the ordinary helps to love. All other benefactors and mighty names in the past stand in different relation to us. Praise and admiration are their guerdon. But One alone is loved though unseen, because, and only because, One alone died for each of us and lives to bless us. There are some mutilated forms of Christianity which present a Christ without a cross. They result in a Church without love enough to keep it warm. The Christ whom Peter preached was the Christ to whose transcendent love, as manifest in his death, the uttermost fervor of human love was the fitting and yet all-inadequate return. Is there any other conception of him and of his work which really has power to kindle through all the ages and in all hearts the flame of all-conquering love?
III THERE IS NO REAL CHRISTIAN LIFE WITHOUT THIS LOVE. At bottom there is only one bond which unites spirits to spirits, men to men, or men to God. Love is the one uniting force. "Cords of love" must fasten us to Christ, or we are not fastened to him; and that love must flow from the faith which recognizes him for Savior by his cross, and trusts him. Love is second, not first; but so second that wherever and as soon as faith is exercised, love comes to life. Imperfect conceptions of Christ"s work as Teacher, Example, and the like, do not really unite us to him. They may lead on to loftier and truer thoughts of him, but till we are united to him there will he no real love, and therefore no real union. Faint and feeble our love may be, unworthy of him it ever is; but if we have none we are not Christians. We shall have none unless our faith grasps him as our Savior by his incarnation, cross, and resurrection. The question for us all is Do we trust to Christ who died for us? Do we therefore love him because he loved us, and gave himself for us? Confidence and love have always been the bonds of union between men, which alone have made human society better than a den of hyenas. They are the bonds which unite us to God. Christ asks no more of us than that we should transfer to him the emotions and affections which we have lavished on one another, and let the tendrils which we have twined round rotten boughs and dead stumps clasp his cross, that there we may cling and climb, and grow and bear fruit. From his cross, from his throne, he asks of each, "Lovest thou me?" Though our eyes have not seen him, our hearts need not falter in the answer, "Thou knowest that I love thee. A.M.
Vers. 8, 9.
Christian joy.
There are better things than joy. A life framed on purpose to secure it is contemptible, anti foredoomed to failure. Like sleep, it comes most surely unsought, and that angel of God meets us as we travel on the way of duty. It is not a worthy motive to urge for loving Jesus Christ that we shall be happy if we do, and much harm has been done by preaching a kind of gospel which winged its exhortations mainly with such calculations. But, on the other hand, it would be overstrained to take no account of the fact that joy follows faith in Christ as surely as fragrance is breathed from opened flowers. A pure and sober-suited gladness is one of the "virgins following" that queen. If it were not so, if there were no connection between goodness and happiness, there would arise a far greater difficulty in vindicating the ways of God than comes from the apparent absence of connection between goodness and prosperity. The strong words of this text assert that connection in the broadest way.
I THE DEPTH AND HEIGHT OF CHRISTIAN JOY. It is a melancholy testimony to the meager and shallow nature of the ordinary type of Christian life, that, in defiance of plain grammar, the words here have been often taken to refer to the future. They have been felt to be a world too wide for the experience of most of us. They speak of an exuberant joy which might be called a jubilant leaping up of the heart, of a joy far to, great to be shut up in the bounds of speech and which has been glorified, transfigured, as if already clothed upon with the light of heaven. No wonder that men whose highest experience of Christian gladness fell far below this, should escape from the questions which the contrast suggests by throwing this joy into the future. But it is clearly meant to be realized in the present. Such joy is possible, and, if it be not actual in us, we should be wiser to look for the reason than to wrap ourselves in the comfortable excuse that it was never meant to be ours here.
1. The true joy is silent. It is but a shallow heart that can tell its treasures. "He is a poor man who can count his flock," says a proverb. All deep emotions pass beyond speech. The deepest love can but "love and be silent." The great river slides along with equable and noiseless motion,
2. while the brook chatters among its pebbles. The Christian joy is not in need of laughter, nor of words, nor of any outward signs. Mirth is noisy; deep joy is calm, gave, still. It sits at the Master"s feet, and moves not in its deep restfulness; only the light in the eyes and the holy glow on the still face tell the depth of the blessedness. Earth"s joys are the crackling of thorns; Christian joy burns steadily.
3. It is glorified." It already partakes of the glory which is to be revealed, and thereby is elevated and transfigured. Joy may easily become frivolous. Most of our earthly joys are but light-winged and painted butterflies in summer skies. But the emotion may be heightened and ennobled and changed from the short-lived flutterer among flowers to a strong-pinioned son of light, gazing on and rising to God. Instead of the iridescent bubble that bursts at a touch, it may become solid and permanent. Touched by the glory of that on which it is nourished, joy is glorified, even as, infected by the foulness of that on which it gorges, it may be debased. As is its object, so is it varying from dignity to degradation. A man may have his face flushed with wine, or may turn to gaze on the sun, and be irradiated by the light to which he looks, as Stephen"s face glowed like an angel"s from the reflected light of the open heavens. Is our joy lofty and touched with Heaven"s own light, the common emotion being transfigured into likeness to the lofty hopes and visions on which it is nourished?
II THE UNFALLING FOUNTAINS OF THE CHRISTIAN JOY. Two conditions are set forth in the two participial clauses on which our true joy depends. Of the two the former brings about the latter. Believing in, or rather trusting to, the unseen Christ, we receive the consequence of that trust the salvation of our souls. And the exercise of faith and the possession of the resulting salvation pour a flood of joy into the heart, even though it dwell in a waterless land.
1. The exercise of faith in the unseen Christ brings joy. The very attitude of trust breathes calm gladness over the heart. It is always blessed to lean on one whom we love. There is rest in casting the burden on another. Anxiety and care darken the face and sadden the soul, when we have none but ourselves to rely on. But trust, even in human helpers whom we can trust, makes us glad, as a child safe on its mother"s breast, or a wife guarded by her husband"s arms. The more permanent and sufficient the object of our trust, the more joyful we shall be. If Christ be our Trust, we rely on absolute perfection and permanence and power; so our joy may be full, and may abide. To occupy mind and heart with him is joy. A warm
2. thrill of gladness fills loving souls parted from one another, as they think of each other. And a bright light of joy should be kindled at every remembrance of Christ, and will be if we are trusting to him. Faith is self-distrust, and that is joy. Faith is self-surrender, and that is joy. Faith is the yielding of the will, and that is joy. Faith is the consciousness of union with Divine love and power, and that is joy. Faith turns its back on earth"s fever and falseness, and that is joy. Faith rises to walk in heavenly places, and that is joy. Faith unites the soul with Jesus, and that is joy. The Christian joy is cotemporaneous with active exercise of our faith. If that falls asleep, it fades away. It is like the note of a piano, which ceases to sound as soon as the finger is lifted from the key. Therefore is Christian joy so seldom up to the ideal set forth here, because faith is so spasmodic, so intermittent, and so feeble. If we would "rejoice evermore," we must "trust in the Lord forever.
3. The salvation which is the consequence of faith brings joy. The language clearly co-ordinates "believing" and "receiving" as cotemporaneous. Both are regarded as continuous, not single acts, done and done with, but as the standing characteristics of the Christian life. If continuous, they will be progressive; faith will become stronger, and, as it grows, salvation will be more fully possessed. For faith is receptivity, the opening of the door, and its degree, the width of the opening, settles how much "salvation" will enter. Salvation is past, present, and future and in all epochs one in essence, however various in degree and form. Here and now we may possess the beginning "of the end of our faith," even the salvation of our souls, though the full salvation of body, soul, and spirit has to be waited for till the coming of the Lord. Surely that present salvation may well put into our hands a full cup of gladness. The consciousness of forgiveness; the sense of friendship with Christ; the assurance that all the sky is clear, and nowhere in the universe of things present or to come any cloud that can ever break in storm on our heads; the growing possession of holy desires, pure thoughts, and Christ-like character; the refining of the nature; and the hopes full of immortality which spring from present communion with him, and conquer death, and pour a great light of peacefulness into the grave; surely these precious pearls, melted in the draught which the hand of faith receives from Christ, may well make sad hearts forget their misery, and rejoice as they drink, "with joy unspeakable and full of glory. A.M.
HOMILIES BY J.R. THOMSON Ver. 8.
Faith, love, and joy.
Peter had seen Jesus constantly during the course of his ministry, had known him intimately, and had loved him well. But most of these to whom he wrote this Epistle had not been brought into such association with the Son of man. The apostle"s aim in communicating with such professed Christians as those to whom he addressed his letter was to encourage and stimulate their spiritual life. It was his privilege to bear the testimony which it was their privilege to receive and to act upon. They were in a position to experience and enjoy the blessing pronounced upon those who, "not having seen, yet believe.
I IT IS DISTINCTIVE OF THE CHRISTIAN THAT HE HAS FAITH IN THE UNSEEN SAVIOR. This faith has a human side it is prompted and justified by the witness of those who beheld Christ"s glory, and who wrote the things which they had seen and heard in order that others might, by their evidence, be led to believe on Jesus. This faith has a Divine side; for Christ is his own witness to the heart, which finds in him the realization of its loftiest and its purest aspirations. It is the Divine provision and appointment that the life of the Christian should be a life of faith. And this is a wise and merciful arrangement, evidently calling forth the best feelings of our nature, supplying us with the highest motive and aim to a new and better life, and calling us away from absorbing interest in self and in earth.
II THE CHRISTIAN"S FAITH IN CHRIST PRODUCES LOVE TOWARDS CHRIST. Faith in an unseen Being seems more natural than love towards him. The earthly friends whom we love we have seen and known; Christ we have not listened to or looked upon. Yet what surpassing and all-sufficient motives we have to love him!
1. Because he first loved us.
2. Because of our gratitude for his interest in us and his willing sacrifice on our behalf.
3. Because we admire his peerless character, his blameless and benevolent life.
4. Because our fellowship with him develops sympathy and congeniality.
III JOY IS THE PROPER RESULT OF THE CHRISTIAN"S FAITH AND LOVE. This assertion doubtless appears to some minds enthusiastic and ridiculous. Yet it is a reasonable assertion in itself, and it is justified by Christian experience.
1. This joy is altogether different from the pleasures sought and prized by the unspiritual and worldly. These rejoice in the gratification of sense, in the excitement attending the quest of pleasure, in the attainment of favorite objects of desire. But Christians rejoice in quite other delights.
2. This joy is awakened by the Spirit of God in the heart. It is a fountain springing up within, when the rock is smitten by Divine grace and power. For this cause it is largely independent of circumstances.
3. This joy is characterized as unutterable, because it is deep and calm, and not by any means noisy and demonstrative. Its infinite side that towards eternity and heaven and God is inexpressible in human language.
4. This joy is, "full of glory," or glorified, both because of the transcendent character of the Christian s pure delights even in the present, and because of his justifiable anticipations of future and imperishable bliss, Oh that Christian people could appreciate their privileges, shake off the melancholy characteristic of the age in which we live, and enter into the possession of this primeval joy! J.R.T.
Love trust joy.
Here is
I LOVE FOR THE UNSEEN.
1. This appears difficult. Many say," If we could only hear, see, touch Christ, we could love him; but it is now beyond our power." Nevertheless, this is:
2. Very common. What is all love for the absent but love for the unseen?
3. This is possible to all the highest forms of love. We have historic heroes whom we love (such as Melancthon, Howard, Henry Martyn, Frederick Robertson) with a much higher form of love than the self-seeking thing that often goes by that name among men.
4. This is a most blessed reality when, as with Christ, there can be communications with the Beloved, even though he be unseen. The unseen stands calm amid all our rush of life, changeless amidst all our transition and decay. To love him in his bodily presence must ever be to have a love that is limited, partial, accidental, temporary. Not so if we love "Christ in us the Hope of glory.
II TRUST IN THE BELOVED. It is certain there must be some faith before there is any love, but it is equally certain that where there is much love there will be increasing faith. Love is the basis of a new and stronger faith. The vision of the soul rises from its affections. The anchor of faith has the firmest hold on the shores of love; the roots of faith draw their richest nutriment from the soil of love. Love Christ more, and you will believe him more.
III JOY IN THE BELIEVED AND THE BELOVED. The joy that Paul as well as Peter knew, and that multitudes have possessed as they trusted in Christ and cleaved to Christ with their affections, is
(1) the joy of rest;
(2) the joy of intercourse. And it is:
1. A joy that is "unspeakable." Even song cannot utter it.
2. A joy noble now, and destined to perpetual nobleness. "Full of glory." There is no mean, or base, or decaying element in it. The casket, the human heart, is indestructible; and the jewel, this Christly joy, is imperishable. U.R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 Of which salvation the prophets have inquired and searched…
1Pe_1:10-12
Of which salvation the prophets have inquired and searched diligently.
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Salvation-the central subject of sturdy
I. The prophets as examples to us in the study of salvation.
1. The intensity of their study. The word here translated searched is used by classic authors to describe hounds scouring the country to discover their prey. We read the Bible more from idle frivolous curiosity than from a sincere deep-rooted wish to catch a view of the blessed Messiah moving in Divine stateliness through its histories and doctrines. Another striking similitude is suggested-that of anxious miners excavating for gold. Two young men catch the gold fever; despite the tearful entreaties of parents, they resolve to emigrate to Australia. The first morning after their arrival they rise earlier and with less difficulty than they ever did at home, shoulder their tools, and start eagerly for the much-coveted quarries. They dig, loosen a portion of the rock, pick up the stones. Observe how carefully they examine them to see if there be perceptible a slight golden tinge, just enough to feed hope; and if they discover a grain or two of gold, how the discovery cheers their hearts, nerves their arms, and transfigures their countenances! Similarly the holy men of the Jewish Church dug into the fields of Divine revelation, scanned verse after verse, dissected the sacrifices and analysed the prophecies, in order to possess a few grains of truth, a little refined gold.
2. The subject of their study-salvation. Not after which salvation, but of which, concerning which. This is one difference between heathen philosophers and Jewish prophets: the former inquired after salvation without finding it, whereas the latter possessed salvation to start with, and possessing it they had no need to search after it, but concerning it and into it. And our first concern should be to possess salvation, to be in a state of personal safety through faith in the Redeemer. Then we may at our leisure institute investigations concerning it and into it.
3. The noble spirit of resignation they evinced in presence of intellectual difficulties which they were not able to surmount. They inquired diligently; but they understood but little.
II. The apostles as examples to us in the proclamation of the gospel.
1. The subject matter of their ministry. The things now reported unto you-what things? The sufferings of Christ and the glory which should follow. These are the only things worthy of a Christian pulpit.
2. The manner of their preaching. The things reported. The things invented, devised, imagined? Oh no; the apostles were not inventors, but reporters; not poets, but historians; not philosophers, but witnesses. They were simply reporters, narrating, each one in his own way, the memorable events of that wonderful biography. And do they not furnish us with a much needed example?
3. The power which accompanied their preaching-with the Holy Ghost sent down from heaven. Just as much electricity exists latent in the air on a serene, tranquil day as on a day of tempest when thunders roar and lightnings flash. What, then, is the difference? Not in the amount of electricity, but in the fact that in certain conditions of the atmosphere the electricity flashes into visibility, the latent fire bursts forth into flame. Similarly the Holy Spirit is as truly present in the Church today as in seasons of remarkable revivals, now as in the days of Whitfield, Wesley, and Rowlands. What is wanted is-for the Spirit to make His presence felt, for the Divine electricity to flash forth into lightnings. Pray for His manifestation; and then the weakest preacher among the tribes will be as the house of David, and the house of David as the angel of God.
III. The angels an example to us in the wonder and adoration that should fill our minds in the contemplation of this salvation.
1. What are the things here referred to? The answer is obvious-the same things which the prophets predicted and the apostles proclaimed. The burden of the study as of the song of these celestial beings is-the Lamb that was slain. And if redemption in its various phases receives the attention and homage of angels, is it not deserving of our devout and worshipful meditation?
2. Into these things the angels desire to look. The word, it is said, might be rendered a little differently into which things the angels desire to look, to look askance, to look one side as it were over the shoulder. What, then, is the idea? That salvation fronts not the angels, who consequently have to stretch the neck and look aside, as it were round the corners, to catch a glimpse of its glory. But so enraptured are they with the beauty they behold that they strive to see more and more, crowding into the churches to learn what they may of the manifold-many-coloured-wisdom of God. No; salvation does not front the angels, but it fairly and fully fronts the children of men. Shall we front it? What is our attitude towards it today? Have we our backs or our faces towards this salvation? His face is towards us; are our faces towards Him? (J. C. Jones, D. D.)
The gospel meridian
St. Peter here exalts the nature of that glorious reward which is to be the end of tried and purified faith-the salvation of the soul.
I. Unfulfilled desires. This is a world of desire. We all crave for something we have not got. We crave for possessions and we crave for knowledge.
1. Noblest desires are often unattained. It is not every one who seeks for selfish pleasure. What could have been a more noble aspiration than that of the prophets of old to realise the salvation of which they prophesied? They proclaimed a blessedness which, after diligent search, they discovered was not for themselves to enjoy. How often does God put a limit even to our highest aspirations! One has sought to gain a high knowledge of gospel truth; but his health has broken down. A missionary, in the full possession of manhood and strength, is murdered, and his work apparently crushed. It is the Lords doing, but it seems strange in our eyes.
2. Legitimate curiosity, when exerted, affords scant satisfaction. It might be in accordance with human nature to inquire particularly into the plans and purposes of God; but the prophets of old expended their curiosity in vain. There is little purpose in investigating too closely the hidden purposes of God. God expects us to do His work, and not to inquire very minutely into the motives or ends of that work.
II. Unenlightened instrumentalities. The prophets had to inquire respecting the salvation. We have here brought before us one of the mysteries connected with Divine work.
1. Gods instrumentalities are not perfect, it is not necessary that they should be so. The world expects the ministers of the gospel to explain all Gods purposes, all the Divine plans, and to lay bare the whole current of future events. But even the prophets of old were not altogether wise.
2. Gods instrumentalities do not always possess that which they announce to others.
III. Unappreciated attainment. It is evident that the apostle introduces the desire of the prophets and the desire of the angels to realise the mysteries of revelation, not out of mere aimless illustration, but to remind his people of the little interest they felt, and at the same time to arouse in them a spirit of emulation. But how do we act with regard to them? Do we sell all that we have in order to make them ours? Do we sacrifice every thing else to enjoy them? Alas! the characters, and energy, and desire, and love of those who only had a shadow of good things to come ought to cause us to lie low with shame, and to pray for the stirring influence of the Holy Spirit to prick our thankless and unappreciative souls. (J. J. S. Bird.)
The value of the Old Testament
1. Let me caution you against the ignorant frivolity which, professing to reverence the Scriptures of the New Testament, speaks slightingly of those of the Old. As well may you sever the light of the meridian from its dawn; or, cutting a sunbeam in two, retain only the nearer portion.
2. Another popular conceit of our day is, that there is but little use in studying the prophetic Word of God, or, at least, beyond what lies on the surface. This, you perceive, was not the temper of the prophets: They diligently inquired and searched. Into these things angels long to gaze.
3. If such be the interest felt by all that is wisest and holiest in earth and heaven, in whatever concerns the redemption of man, alas for those to whom this great salvation itself is offered, and who yet choose to live and die in the neglect of it!
4. Let the afflicted children of God take comfort from the consideration of what was foretold, and has been fulfilled, in regard to Gods own Well-Beloved, the Author and Finisher of their faith, to whose image it is Gods purpose, and the dearest ambition of their hearts, that they shall be in all things conformed. (J. Lillie, D. D.)
The Bible as a grand moral painting
I. The extraordinary subject. What is the subject? The sufferings of Christ and the glory that should follow. Open this Book, spread out its pages, and what have you? A wide-spread canvas, on which is displayed this one great subject in every hue and form. This picture is divided into two parts. At one end you have the sufferings of Christ; at the other end the glory arising out of these sufferings. The side on which the sufferings are depicted is full of incident, yet in dark shade. There you see the Babe. In one part, you see Him lying in a manger; in another, in the temple undergoing the painful rite of circumcision; and in another, in the arms of His affrighted mother fleeing into Egypt. But on the other end of the picture you have a striking contrast. Here is the glory that follows. Here you see Him rising from the grave as the conqueror of death, the Prince of Life, and ascending to heaven amidst the rapturous shouts of an exulting creation. What glory will rise out of these sufferings! What new manifestations of God! What new motives to virtue! What new thrills of joy! Amongst the lessons which this extraordinary picture suggests we may mention three:-
1. The malignant animus of sin. What produced these sufferings of Christ that you see depicted here? Sin.
2. The benign tendency of the Divine government. Glory comes out of these sufferings; good is educed from evil. This is Gods work. As out of sin comes suffering, out of suffering shall come glory.
3. The issue of suffering virtue. The sufferings of Christ were the sufferings of virtue; and they issued in glory. And so it will ever be. Goodness, however persecuted and afflicted, shall yet ascend the throne.
II. The distinguished artists. Who are the men that drew this wonderful picture? The text speaks of two classes; The prophets who prophesied of the grace that should come unto you; and the apostles who reported. The prophets drew the dim and shadowy outline. The other class of artists are the apostles. The things concerning Christ which the prophets did minister, the apostles reported; they reported them when they preached the gospel with the Holy Ghost sent down from heaven. The apostles, as artists, had an advantage over the prophets: they had those outlines of our Saviours history which the old prophets had drawn. And they had in connection with this, the living subject, Christ. He had appeared amongst them, they had seen Him, and talked with Him. They therefore tilled up the outlines of the picture which the old prophets had drawn.
III. The inspiring genius. All real art implies genius. Genius to conceive the true and to embody it-creative and executive genius. Who was the inspiring genius of this painting? Peter tells us that in the prophets case it was the Spirit of Christ that was in them; and in the apostles case, the Holy Ghost sent down from heaven. This appears clear from the very nature of the work. Before a being can draw a correct picture of another he must have two things-a correct image of the subject in his own mind, and the proper skill correctly to transfer that image to the canvas.
1. The character of the subject. How did the prophets and apostles get a conception of Him whom they here depict?-a character so thoroughly unique, so entirely adverse to a priori impression and observation too! The highest virtue associated with the greatest suffering; the most despised man in personal connection with God. Things so contrary meeting in the same one life, render the idea of man creating such a history out of his own imagination all but absurd. The Spirit of Christ, within them, gave them an image of some strange personage, but they knew not of whom.
2. The method of execution. A man may form a correct image of a person, and yet lack the artistic skill to transfer it to the canvas. The execution of the subject is, indeed, as unique as the conception. All mere human art is labour; effort is seen in every touch. But these men, in a few simple words about what they saw and heard, present the hero life-like in every point. The Spirit of Christ that was in them, not only drew to their imagination the manifold aspect of His own being, but guided their pencil in every line, to portray the same. In human productions, both in literature and art, the author generally appears, and some times is offensively prominent. But not so here.
IV. The illustrious spectators. Into which things the angels desire to look. But why should they be so interested in it?
1. Because it is suited to excite their intellectual natures. Anything extraordinary has a power to rouse the inquiring faculty.
2. Because it is suited to excite their religious natures. To a devout spirit nothing is more interesting or attractive than a manifestation of God.
3. Because it is suited to excite their benevolent natures.
V. The glorious purpose.
1. Look at the universality of the purpose. Not for themselves, but unto us they did minister these things.
2. Look at the blessedness of the purpose. Receiving the end of your faith, even the salvation of your souls. (D. Thomas, D. D.)
The study of salvation
I. First, that the doctrine of salvation of Gods people is a subject able to fill the contemplation of the divinest and wisest men. The prophets have a subject able to fill them; yea, more than they are able to conceive of to the full, which may serve for two uses. First, for humiliation, that we should be so barren-hearted and able to conceive so little of so Divine a subject. Secondly, for singular consolation to the godly. For by this it appeareth that they have an admirable portion in that such worthy men so much admire it.
II. Secondly, that as any have more grace, so they are more heartily affected with the estimation and desire after the salvation of Gods elect. Certainly, so long as we can admire anything more than the grace of God to His people, our hearts are void of grace.
III. Thirdly, that when we go about anything that concerns salvation, especially our own salvation, we should here learn of the prophets to do it with all diligence. There are three sorts of men Satan doth in the Church bewitch.
1. The first are they that will take no pains at all, nor trouble themselves to study about their religion and what belongs to their souls.
2. The second are they that, though they will study diligently, yet it is in by-studies, as matters of controversy, or the general knowledge of religion, or matter that may fit them for discourse, or the like.
3. Now a third sort there are that will not be drawn aside from the needfulest studies, as repentance, assurance, order of life, etc., but their fault is that they study not these diligently. For they soon give over and finish not their works either of mortification, or sanctification, or illumination, or preparation for salvation. (N. Byfield.)
Salvation explored
I. The party of explorers.
1. Who they were-the prophets.
2. Divinely commissioned. The Lord of Hosts hath spoken it.
3. Divinely guided. What manner of time the Spirit of Christ, which was in them, did signify.
II. The ground explored. Salvation.
1. The limits of the field. So great salvation. Eternal salvation.
2. The nature and object of their labours. Who prophesied of the grace that should come unto you.
III. The spirit in which the exploration was conducted.
1. A longing to discover salvation.
2. Mental activity. Searched, etc.
3. The work was continuous. Diligently.
4. Scrutiny. Searching what, and what manner of time, etc.
IV. The meritorious centre of this explored salvation. The sufferings of Christ.
1. It centres itself in a person.
2. In a Divine person.
3. In a suffering person.
V. Their explorations carried the prophets to the grand reward of Christs sufferings. And the glory that should follow. (John Edwards.)
The Scriptures sufficient for salvation
A worthy sufferer of the name of Hawkes was under examination before one of Bonners chaplains, of whom he ventured to inquire, Is not the Scripture sufficient for my salvation? Yes, replied the chaplain; it is sufficient for our salvation, but not for our instruction. Well, then, rejoined the honest but quaint martyr, God send me salvation, and take you the instruction.
Searching what … the Spirit of Christ … did signify-
The Spirit of Christ and the prophets
The testimony of the Spirit in the prophets was-
I. To Christ Jesus. While the world sinned and slept, Infinite Love prepared its Saviour.
II. To the sufferings of Christ. The theme of all Spirit-taught ministers.
III. To the glory that should follow (R.V., glories). Christs glories are-
1. The well-earned reward of His griefs.
2. The majestic and fitting con summation of His mediatorial course; incomparable in its humiliation; peerless in its purity; and merging into the splendour of the final glory.
3. They mark the full approbation and delight in Him of the Eternal Father, sealing redemption with sublime approval.
4. They are the consolation of God, angels, and men. We never could have forgiven the Cross if the crown had not followed.
5. The Illuminated Gateway of the saints eternity. With Me where I am, that they may behold My glory.
6. A blessed counterpart to His sorrows. Sufferings balanced with glories. For sin and curse, mediatorial holiness upon essential holiness.
7. They followed and forever follow. When Calvary shall be seen far back like a distant ruddy star, the glory shall still spread around and onward, a measure less sea of brightness. (W. B. Haynes.)
Testified beforehand the sufferings of Christ.
The sufferings of Christ
I. The sufferings of Christ.
1. The person that suffered was God, and also man.
2. The nature and extent of His sufferings. Corporeal and mental.
3. The persons for whom the sufferings of Christ were endured.
4. The design for which Christ suffered. That He might finish transgression, and make an end of sin.
II. The glory that should follow. (The Congregational Pulpit.)
The glory that should follow.-
Three degrees of Christs glory
1. His resurrection.
2. His ascension.
3. He shall one day come unto judgment, and bring all His servants to His glory. (John Rogers.)
Through afflictions believers come to glory
But how shall we come to glory? Even by the same way that our Head hath gone before us, by sufferings. It follows-
1. That afflictions or persecutions are no ill sign, but rather of the way to heaven and glory; it should encourage us to suffer, seeing glory follows; and a great reward ensues thereupon.
2. That those who will suffer no affliction nor persecution for Christ and the gospel, but shifting themselves therefrom, aim at the glory of the world, are not in the way to glory, but shame hereafter will be their portion. (John Rogers.)
Not unto themselves, but unto us they did minister.-
Unselfish ministry
Such is the Divine interpretation of the prophets work. Their ministry was not for themselves, but for a later age. They must bear the burden of perplexity and disappointment, of hope deferred and doubts unresolved, in the sure confidence that others would enter into their labours. And, indeed, such confidence brings all the light which we need for courageous endurance. The crown of service is to know that the service, barren, perhaps, for the moment, will bear fruit in after time. Thus the words of the apostle are a voice of encouragement to all who catch a distant and interrupted vision of the later fulfilment of Gods will. Not unto themselves, but unto you this is the judgment which history addresses to us in recording the toils and aims of those to whom we owe our splendid inheritance in our national Church. They gave their best in thought and deed to the cause of God, and left the using to His wisdom. Now I wish to speak of our debt to the future. For, as we contemplate our gathered treasures, we cannot but ask to what use we shall put them, and so we pass on to the wider question of the office which we are called to fulfil for our children. The progress of human life imposes the duty of large forethought on each such succeeding generation with ever-increasing force. Thought advances with accelerated motion. We may check or we may further the expression of the vital energy. We may, by wilful and impatient self-assertion, delay the end which even in our ignorance we desire; or we may by wise humility become in perfect devotion fellow workers with God. Under this aspect the work of the Church is prophetic. Its ministers are set to provide that under every change of circumstances the Divine idea of life shall be presented in confortuity with the circumstances under which it must be realised; to watch with dispassionate regard the currents of popular thought that they may prepare a natural welcome for fresh voices of the spirit; to guard, to develop that which in the Divine order will be the ruling idea of the next generation.
1. There is, I say, already among us a final perception of the unity of creation which it will be the health of our children to realise-a unity in Christ. Many of us have watched from the beginning the progress of the physical conceptions of the conservation and transformation of energy. We have apprehended with increasing clearness that nothing in the universe is isolated, and that we ourselves enter into all of which we are conscious.
2. There is again among us a growing acknowledgment of the unity of society which it will be the strength of our children to realise-a unity in Christ. Every one speaks of the present tendency towards democracy. The idea of democracy is not, if we look below the surface, so much a form of government as a confession of human brotherhood. It is the confession of common duties, common aims, common responsibilities.
3. There is yet more among us a feeling after a unity of humanity, a vaster, fuller, enduring human life, which it will be the joy of our children to realise-a unity in Christ. Such thoughts as these of an unrealised unity felt to be attainable, felt to correspond with the idea of creation given back to us in redemption, answer to the spirit of the age. They are in the air. They foreshow, that is, the truths which in the fulfilment of the Divine order are offered to us by the Holy Spirit. It is for the Church in the fulfilment of its prophetic office, even with imperfect and troubled knowledge, to welcome them, to give them shape, and to transmit them to the next age for the guidance and inspiration of its work. The truths lie, as I have said, in the gospel of the Incarnation. The urgent problems, the very dangers which rise before us, disclose in the central fact of all life-the Word became flesh-new depths of wisdom and consolation. We do not yet know the end-we have no power to know it-but we know the way-even Christ, who is able to subdue all things unto Himself. In that Presence we confess that the world is not a factory, or a warehouse, or a paradise of delights, but a sanctuary in which Gods glory can be recognised and His voice still heard. But in spite of every burden of toil, of ignorance, of weariness, of suffering laid on sinful man, it is a sanctuary, full of the glory of God, in which each believer offers the worship of life and the sacrifice of his whole being. This light, this larger significance of things, this heavenly splendour of earth, this sense of opportunity, is even now borne in upon us on many sides, and it is the prophetic office of the Church to discern the signs of the fresh dayspring from on high, and prepare her sons to use the lessons of the new order. (Bp. Westcott.)
Living for future generations
Sometimes in worldly things this thought of living for a future generation comes with startling effect upon a worldly man. What am I toiling and moiling for? I shall soon be dead and gone, and these houses, lands, estates, debentures, shares, what not, will be for others! Even in this there may be some far off touch of the Divine; for such men sometimes live in this respect unselfish lives-not for them the enjoyment of those soft luxuries they are gathering about them, but for their children and childrens children. Not to themselves they minister-and so far we say there may be some soul of good even in this; only let us all remember that the best heritage we can ever leave to our children is that of a wise, pious, charitable example. (T. C. Finlayson.)
Unselfish ministries self-remunerative
The true preachers of the gospel, though their ministerial gifts are for the use of others, yet that salvation they preach they lay hold on and partake of themselves, as your boxes wherein perfumes are kept for garments and other uses, are themselves perfumed by keeping them! (T. Leighton.)
Which things the angels desire to look into.-
The doctrine of salvation, the study of angels
I. The nature of the truth affirmed.
1. The object of inquiry is-salvation and its concomitants: a salvation which consists in deliverance from condemnation, from the love and power of sin, and in restoration to peace and happiness; a salvation revealed in the Scriptures; a salvation the subject of prophecy; a salvation which, both in respect to its nature and the time of its accomplishment, engaged the most serious attention of the prophets; a salvation which rests, not on the merit or power of many, but on the grace of God; a salvation effected by the sufferings, death, and glory of our Lord Jesus Christ.
2. The persons engaged in this inquiry. The angels do not partake of body, nor organic eye, nor ear, nor other sense, yet they have powers equivalent to these faculties, even increased and extended; for they are represented as knowing the interior as well as the surface of things. They are as powerful as they are wise. They have been corrupted by no apostasy from God. They are true, just, benevolent, devout, they glorify God, and thereby completely answer the ends of their creation. They are, at the same time, as happy as they are good; they feel no pain, know no want; their perceptions are all pleasant, thoughts all elevated, employments all dignified.
3. The manner in which they conduct this inquiry. They desire to look into them. Looking is a species or modification of seeing. It implies seeing, but it includes more. In seeing, the mind is often in a considerable degree passive; an object is brought before the eye, and it must be seen, although it may not be considered or attended to. In looking, the mind is not only active, but it puts forth all its powers with energy. The object is not brought to it, but it is sought for; and when it is found the eye is directed towards it, and kept fixed upon it, to the exclusion of other objects. When we speak of seeing, as applied to the mind, it means apprehension or discovery. Nothing is so laborious and fatiguing to the mind as fixed, intense thought; and very great must be the importance or charms of an object which can engage it. But such is the importance and such are the charms of the things of salvation to angels, that they not only bend their capacious minds to this subject, and prosecute it with fixed, intense, and eager thought, but they consider it as an object of pleasure; for they not only look, but they desire to look into the things which pertain to salvation.
II. The credibility of this truth. It naturally excites surprise when we are told that angels, who have no immediate connection with salvation, should leave their native employments to investigate it with so much earnestness and solicitude. This, however, upon reflection, will be found to be a fact as reasonable as it is true.
1. The things which pertain to salvation form an object the contemplation of which is peculiarly adapted to the capacities of angels. In the salvation of Christ there is a new revelation of God; a new display of Divine character and attributes; not to be discovered in any other thing or in any other way within the whole compass of the universe of God. An object so completely adapted to the talents and to the duties of angels imposes obligations upon them to inquire into its nature and properties, which without blame, they could not neglect.
2. The things which pertain to salvation form an object which is peculiarly calculated to attract the notice of angels. They, in visiting, age after age, the utmost bounds of the creation of God, must have seen mighty wonders unknown to man; yet, after all, there is something, if I may so express myself, in the nature and texture, in the magnitude and utility of salvation, which has not its equal in the whole universe of God. It is this, therefore, that justly attracts their notice, and leads them to bend their mighty minds to the investigation of a subject so singularly astonishing.
3. The things which pertain to salvation form an object the knowledge of which will be highly beneficial to angels. It reveals to them new attributes, and discovers new glories in the Divine character; it increases their piety and devotion; it will afford them new employments, and add to their usefulness; it will enable them to discharge better the duties of their high office of ministering to the heirs of salvation; and it will give them a sweeter voice and a loftier tone in performing the heavenly song, which ascribes blessing and power and dominion to Him that sitteth upon the throne, and to the Lamb forever and ever.
4. The things which pertain unto salvation form an object in attending to which angels serve God. When angels trace in salvation evidences of wisdom, power, and glory, far superior to those which appear in the other works of God; when they admire the wonderful events of the incarnation, atonement, and redemption, these new things which have happened in the earth, their reverence and love towards the Divine Being are thereby increased; they render homage to the Son of God; and, in so doing, they obey the commandment which God hath given; for when He brought His First Begotten into the world, He said, Let all the angels of God worship Him; and thus they serve Him with increasing diligence and zeal.
III. The utility of this truth.
1. It is calculated to rescue the doctrine of salvation from unworthy treatment, Yes! angels are captivated by the doctrines of salvation which men presume to neglect.
2. It should give the doctrine of salvation dignity in the eyes of men.
3. It indicates the manner in which the doctrine of salvation should be studied.
4. It should encourage perseverance in endeavouring to attain the knowledge of the doctrine of salvation.
5. The greatness of the privileges of those to whom the knowledge of salvation is offered. Jesus Christ is emphatically styled in the Scriptures the unspeakable gift of God; and surely to attain the knowledge of salvation through Him, must be the most important privilege that possibly can be enjoyed. (J. C. Jones. D. D.)
Redemption, a study to the angels
It cannot but be deemed remarkable that we should be so isolated from the rest of the universe. Here are millions of orbs brought within the range of our vision by the telescope. We cannot doubt that they are the abodes of rational creatures. Yet of the races that tenant these countless worlds we know absolutely nothing. One race only besides our own is introduced to us: and of that, the notices are quite too meagre to satisfy us. We see just enough of the angels to wish to see a great deal more. We desire to look into their affairs, as they into ours. We are on safe ground in ascribing to them superior intelligence and ample knowledge. But the knowledge of a creature, whatever his rank, must necessarily be progressive. The angels, like ourselves, must learn things by the event-excepting when God may have been pleased to reveal His purposes to them. But, except through some special revelation, of which we have no hint, it was impossible they should foresee the extraordinary transactions which were to distinguish this orb from all the others scattered through the wide fields of space. From the very first, however, the Divine procedure on this planet would arrest their attention. How would it astonish them to witness the temptation. They had seen Satan and his fellow apostates cast down to hell: and yet he is now permitted to come to this newborn world, and to appropriate one of the lower animals to the atrocious purpose of seducing the happy pair from their allegiance. Is it fanciful to imagine that this event would fill the angels with amazement? that they would say one to another, How can these things be? But something no less inexplicable would now inflame their curiosity. They had heard the threatening, In the day thou eatest thereof thou shalt surely die. It came from lips which could not lie. And yet Adam and Eve do not die,-i.e., they do not, on their transgression, return to the dust, nor are they banished into outer darkness. Whether this was intelligible to them we do not know. The fall occurred before the birth of Cain. We are not certain that the angels had ever seen an infant. Among their own race we may with confidence affirm they had not. The difference between our race and their own, in this particular, could not fail to interest them. They were all created in the full maturity of their powers. In some way the seed of this woman is to bruise the serpents head. Obscure as this intimation must have been, as well to the angels as to the guilty pair, it would unveil to them a new attribute of the Godhead. Up to this period, it would seem, they had known nothing of the Divine mercy. Its absence could be no defect in their eyes, for the idea of mercy was not yet born into the universe of creatures. What a discovery was this which now broke upon them! Truth, justice, goodness, holiness-with these attributes they were familiar. But of mercy they had never heard. Enfolded in the depths of His own infinitude, she had been from eternity awaiting the appointed day of her epiphany, her glorious manifestation to heaven and earth get even now that the period has come, she does not rise full-orbed upon the world, but mild and gentle, like the dawn, as befits the quality of mercy. But this shall suffice for angelic eyes. Though mercy never spake before, she needs no interpreter. These occurrences could not fail to stimulate the curiosity of the angels. They would watch with deep solicitude the course of the Divine administration towards our world. They would treasure every fresh intimation of the future deliverance to be effected by the seed of the woman. The presumption is, that during those forty centuries it was a perpetual study to them; and that as the beneficent scheme was gradually developed, it only increased their desire to look into its unfathomable mysteries.
1. The first and chief of these is, to quote St. Pears own words, the sufferings of Christ: by which we may understand His entire work of humiliation from Bethlehem to Calvary. We must believe that the angels knew, long before the advent, that the Second Person of the Trinity was to be the Redeemer of the world. But it is not certain that they had any distinct conception of the Incarnation. Great is the mystery of godliness, God manifest in the flesh. How could they have penetrated this mystery beforehand? There was neither precedent nor analogy to aid them in resolving it. Accustomed as they were to render co-equal honours to the Trinity, and especially to adore the Son in the possession of the glory which He had with the Father before the world was, how could they think of Him as stooping to be born of a woman, as coming into this revolted world as an infant, blending His Divinity and our humanity in an indissoluble unity? Imagine what a season of suspense those thirty years must have been to them which Jesus passed at Nazareth. How often would they visit the favoured village. In what vast encampments would they spread around it. As He emerged from His seclusion to enter upon His public ministry, their interest would become deeper and deeper still, until it found its culmination in the Cross.
2. Not only would the angels desire to look into the sufferings of Christ, but into the application of redemption also. They were familiar with two types of character, perfect holiness and unmitigated depravity; and with two conditions of being, unalloyed happiness and absolute misery. Neither their own history nor, so far as we are informed, the annals of any other sphere supplied them with any example of a character in which these elements were commingled, or afforded any hint of a possible transition from one state to the other. They knew nothing of forgiveness, nothing of renewal. The sacrifice on Calvary now opens to them a new world, on earth as well as in heaven. They had, indeed, seen something of this before, for the efficacy of the great expiation reached backward to the fall. But its triumph was reserved for the new dispensation. And here they see His miracles of mercy-not less marvellous in their effects upon the souls of men than had been those of the Messiah upon their bodies. There must be much in the history of individual believers to awaken their sympathies, but still more in the general welfare of the Church. We may be sure that things have not always gone as they expected: that events have constantly occurred which were well nigh as inexplicable to them as to us. Must it not be a marvel to them that the Church, the purchase of Christs blood, should have made its way so slowly and so painfully in the world? that at one time it should be poisoned With error; at another, frozen with formalism; at a third, debauched with secularity; at a fourth, fissured and rent with internal strife?
3. Here, in fact, is another of the themes which stimulate the curiosity of the angels, the glories which should follow. They have seen the sufferings of Christ: they would fain see His glory. They have seen-they see now-the sufferings of His Church: they would see its glory. They can, no doubt, frame a better conception of them than we can. And this very circumstance must increase their solicitude to witness the final result. They saw the first faint lineament of the august plan in Eden. They see also the preparation for it which is going on in heaven. No wonder that they long for its sublime consummation. If we inquire whence this curiosity on their part, we may easily conjecture some of the motives which prompt it.
(1) Without dwelling upon that simple craving after knowledge which pertains to every created intelligence, we may refer to the aid which the angels derive from redemption in their study of the character and government of God. To any creature the knowledge of the Creator is the most important of all knowledge. To holy beings, no study can be so attractive. The angels, as already observed, have signal advantages for this study. But there is no volume open to them which yields so much information concerning God as redemption. Heaven cannot lack for evidences of the Divine wisdom; but if it would see this attribute in its glory, it must come down to earth. Its grand achievement is redemption. And what we affirm of His wisdom we claim also for His other moral attributes. Here mercy and truth meet together, righteousness and peace kiss each other. Nowhere else has the Deity made so full, so august, so grateful, a revelation of Himself.
(2) A second reason is to be found in their personal concern in the results of redemption. It is an opinion sanctioned by many eminent names in theology, that the good angels owe their confirmation in holiness in some way to the mediation of Christ. We read, e.g., of the elect angels. We are told that God gathers together in one all things in Christ, both which are in heaven and which are on earth, even in Him. And that all power is given Him in heaven and in earth. There is another respect in which they are interested in this work. In the revolt of their associates, they become no less their enemies than the enemies of God. In all the plots and counterplots, the assaults and repulses, the victories and defeats, of this war of centuries, they have taken a conspicuous part. Their immediate personal concern in it, then, is a cogent reason why they should desire to look into the mystery which infolds it.
(3) And this imports that their own happiness is involved in the issue. Merely to glance at this point, the benevolence of the angels must attract them to the study of redemption. They know what the happiness of heaven is. Here is a race whose destiny is undecided, the only race which is in this anomalous condition. Whatever the issue, it must be irreversible. The fate of millions of souls hangs upon the trembling balance. Is it for an angel to look upon such a scene with indifference?
Reflections-
1. Let us borrow from this scripture a single ray of light to set forth the quality of that scepticism which men of cultivated minds sometimes cherish respecting Christianity. Now, as of old, the gospel is to the Jew a stumbling block and to the Greek foolishness. You stigmatise it as not only oppressive in its demands, but even irrational in its principles. Go to the angels for a lesson of humility.
2. There is a keen rebuke in this scripture for those who are living in the neglect of the gospel. (H. A. Boardman, D. D.)
Salvation-mysterious and glorious
I. Mysterious, and therefore a subject of angelic study.
1. From its novelty.
2. From the moral character of the race to be redeemed.
3. From the manner of its accomplishment.
4. From the mode of its promulgation.
5. From the manner in which the tidings of this salvation, even when preached with the Holy Ghost sent down from heaven, are received by the children of men.
II. Infinitely glorious.
1. In its exhibition of the Divine character.
2. In its transforming efficacy.
3. In its diffusive nature.
4. In the freeness with which its blessings are offered.
(1) To all indiscriminately.
(2) In perfect sincerity.
(3) On terms easy, and within the reach of every individual.
5. In the perpetuity and fulness of its blessings. (James Floy, M. A.)
The angels attitude towards the redemptive plan
I. Close attention.
II. Deep amazement.
III. Warm admiration.
IV. High delight. (A. Roberts, M. A.)
Redemption the subject of admiration to the angels
I. First, we are to mention those circumstances in the mystery of redemption which are probably the subject of adoring inquiry, or perhaps holy astonishment, to the angels of God.
1. The first thing I shall mention is the Incarnation of the Son of God; the union of the Divine and human nature, by the Words being made flesh. It is probable that this discovery was made to the angels gradually, as it was to men. There is one circumstance in the Incarnation itself, which is certainly as astonishing as any, That He was not only made flesh, but sent in the likeness of sinful flesh. What so opposite to the nature of God as sin? And what so surprising, as that the Son of God, though without sin, yet should in all respects outwardly be like to sinners? that He should be taken for a sinner, treated as a sinner, and at last crucified as more than ordinary sinner?
2. Another circumstance which must afford matter for adoring inquiry to the celestial spirits, is the substitution of an innocent person in the room of the guilty, and His suffering from the hand of God. The angels had always hitherto seen innocence and holiness attended with peace and felicity, and they had seen the apostate spirits laid under an irreversible sentence of condemnation. What astonishment, then, must it have given them, what new views of the boundless sovereignty and unsearchable wisdom of the Most High must it have opened to them, when they heard Him saying, Deliver him from going down into the pit, I have found a ransom! How often must they have been put to a stand, what to think of the severity and persecution, the contempt and opposition which Christ met with from those very sinners whom He came to save! But above all, how must they have been at a loss to comprehend His being exposed, not only to the contempt of man, but to the wrath of God! For it pleased the Lord to bruise Him, He hath put Him to grief.
3. Another circumstance in the plan of redemption through Christ, which will afford matter of wonder to the celestial spirits, is the free justification of sinners, and their acceptance with God, through the imputed righteousness of Christ. Must not this appear a new and extraordinary plan to the angels, who, by personal and perfect obedience, retain the favour of their Creator, and who had been hitherto strangers to the influence and intercession of a mediator? who had seen no such thing take place when their brethren sinned (Heb_2:16). The holy angels will rather say, Let us step aside and see this great sight. They will then see that there is no way more proper for maintaining the dignity of the Divine Government; nay, that it is the only way by which those who have been sinners can be received into favour. They will see and confess that there is no circumstance whatever that tends more to level the pride of the sinners heart, and bring him to universal submission, and absolute subjection to the sovereignty of God.
4. Another circumstance in the mystery of the gospel which will be matter of wonder to the angels, is the application of redemption, or the manner and means of translating sinners from darkness to light, and from the power of Satan unto God.
II. Practical improvement.
1. What you have heard will contribute, I hope, to show the guilt of those who despise the gospel, and serve to remove the offence of the Cross.
2. You may learn from what has been said the encouragement that is given to sinners to return to God through Christ.
3. From what hath been said upon this subject, you may examine your title to partake of the holy ordinance of the Lords Supper; or, in other words, your right to the favour of God and to eternal life. No disposition more suitable, none more necessary at a communion table than a grateful and admiring sense of redeeming love;
4. From what has been said, learn what is your most proper employment at the Lords table. Adore and contemplate the riches of redeeming grace, that great theme which the angels desire to look into. (J. Witherspoon, D. D.)
Angels, students in the mysteries of redemption
I. What those things are which the angels look into. They must of necessity be the things which the apostle had been speaking of, especially in the three preceding verses: the things of Christ.
1. The Incarnation of Christ, or His coming into this world (1Ti_3:16)
2. The life of Christ. That perfect pattern of all that was excellent is often before their eyes.
3. The death of Christ. The love of it, in His dying for sinful man, must be to them subject of perpetual wonder and praise.
4. The doctrines of Christ. His admirable lessons of piety and virtue; His wise precepts and instructions; His wonderful revelations of the Divine will must be highly entertaining to them (Rev_14:6).
5. The promises of Christ.
II. The manner in which the angels look into these things.
1. With wonder.
2. With the closest attention.
3. With reverence.
4. With delight.
5. With praise.
III. The proof or reason of their doing so.
1. The angels being employed so much about these things, seems to show that they desire to look into them.
2. These things concern angels as well as men. God is their Father as well as ours, and the portion of both.
3. God is glorified in and by these things. Their work is to glorify Him (Rev_7:11; Psa_148:2).
4. They are for the highest good of man, and therefore the angels desire to look into them. They have a generous concern for our welfare.
5. The subject matter of these things is such, as that the angels must needs desire to look into them. Never were greater things than those which Christ has revealed to us.
Application:
1. Since the angels look into these things, do you look more into them?
2. Since the angels look into these things, do you put a higher value upon them?
3. Since the angels look into these things, see that you have a saving interest in them, otherwise the angels that look into them will witness against you. (T. Hannam.)
The angelic sturdy of redemption
In order to ascertain what Peter means by the phrase which things, we must look back to the antecedent context. It is plain, therefore, that the matters of angelic solicitude here referred to, are just the same as those of prophetic study; that is to say, the salvation of the gospel; or, as it is more minutely described in the eleventh verse, the sufferings of Christ, and the glory that should follow. The text farther declares in what manner the angels study these subjects. In the holy of holies, the most secret shrine of the Jewish temple, stood the ark of the covenant, an apparatus in whose interior was deposited the canon of the Mosaic law, the blessings and the curses, the promises and the threatenings, of Gods most holy word. Over the top of this ark was laid a covering or lid of massive gold, which was denominated the Mercy seat. It was a symbol of our Saviours propitiation. Now, above the mercy seat were figures of cherubim, whose expanded wings overshadowed its circumferences, and whose many faces were all bent down in silent gaze upon the emblems underneath. They looked down, in the attitude of eager gladness and adoring wonder, upon the interposing medium which annihilated the presence and the power of the law. These cherubim, as the prophecies clearly show, represent the heavenly angels; and therefore we have here found, in the typical emblems of the Jewish economy, a literal picture of the doctrine of the apostle, that the pure spirits of the upper world bend down, in the attitude of learners, to explore the sufferings of Christ, and the glory that should follow. But once more our text indicates not merely the posture but the spirit with which the angels engage in this contemplation. They desire to look into it. They are anxious, warm, eager, ardent in the matter. Their hearts, as well as their eyes, are bent on it; and, with intent, assiduous, and persevering zeal, they devote themselves to scrutinise it in all its depth, though it is unfathomable, and in all its extent, though it is limitless.
I. We remark that the angels desire to look into the sufferings of Christ, and the glory that shall follow, not by any means in consequence of ignorance in reference to the grand facts of the scheme of redemption. When Adam was expelled from Paradise, and an angel stationed at its gate to deter the guilty rebel from ever approaching the place whose sanctity he had profaned, we may imagine that that angel was aware of the hopes and consolations sealed up in the great promise, and knew man was not accursed forever. Angels visited in his tent the Father of the faithful, and knew that unto his off spring God had promised eternal blessings. Choirs of angels welcomed the incarnation of the Lord with strains of heavenly music. Doubtless, these blessed spirits knew the subject of which they sang so sweetly. Heavens heralds knew they were greeting the human nature of Heavens eternal King. However, it is proper to take notice of a text, which, at first sight, will rather appear to demonstrate that the angels are not deeply versed in the matters of fact connected with the redemption of Christ (Eph_3:9-10). But this passage by no means implies that it is the Church alone which enlightens the heavenly host in the glorious dispensation of the Gospel of Christ. The assertion of the passage is not that the heavenly host were in ignorance of that subject till the Church instructed them, but that they never learned the subject through the Church till the Church received, and professed, and obeyed the truth. The angels knew the mystery of redemption before the apostles went forth on the theatre of the world to preach salvation to every creature. But it was not till, from their lofty dwelling place in heaven, they saw the Gentile and the Jew alike being gathered into one fold of the one great Shepherd, that they knew, by the Church, the manifold wisdom of God.
II. We remark that the angels desire to look into the sufferings and glory of Christ, because there they obtain the brightest display of the divine perfections.
III. The angels desire to look into the sufferings of Christ and the glory that should follow, because the eternal interests of mankind depend on these things, and because these eternal interests are at stake. When we analyse the motive which impels the angels to look into the mystery of redemption, it resolves itself not only into a reverential desire of studying the Divine perfections, but also into an anxious concern for the salvation of sinners. This concern is itself twofold, depending partly on the desire of the angels to see Christ glorified in the salvation of sinners, and partly on the benevolent affection of the angels to these sinners, whom they see in such imminent danger of everlasting destruction.
IV. The angels desire to look into the sufferings of Christ, and the glory that should follow, in other words, into the progress of the work of redemption, because the issue of that work will be the elevation of the church triumphant over the angelic race, in dignity, glory, and power. What strange and striking thoughts it must suggest to an angelic being to look upon a human creature, depraved, condemned, absorbed in the pleasures of sin, and at last falling a prey to death, who yet, in virtue of a previous union to Christ by faith, shall rise above the fetters of mortality, shall be elevated to the holiness and happiness of heaven. (Alex. Nisbet.)
The angels desire to look into salvation
It is thought to be a sign of weakness to bow down before the Cross. The context teaches a different lesson. The prophets, who were men of great mental gifts, were deeply interested in this salvation. The apostle goes a step beyond. He declares that the angels desired to look into these sublime truths.
I. The nature of these angels. The Scriptures have revealed but little about them. The Bible was not given us to reveal their nature, but to make known to us the plan of salvation. Yet there is something about the nature of angels which we may know by the study of ourselves.
1. We have memory. History has a meaning to us. Our memories, at best, are very imperfect, but there are some things we never forget. Now, the memory of any one thing implies the possibility of a memory that will never forget. Now, angels, no doubt, have memories far more tenacious than ours. How this will add to their knowledge.
2. Then we have the power of connecting cause and effect, and the power of pure reason; and we have that still more marvellous power, imagination. Whither cannot imagination go? How much better are angels fitted by powers far more perfect than these to gather knowledge.
3. Then, again, we are hindered by our bodies-one-third of our time is taken up in eating and sleeping. Angels are free from all this.
4. Then consider how much more we know than we did fifty years ago. Yet the angels witnessed the birth of the worlds and systems of worlds. All history lays open before them. They know of Gods providence. How much then these angels must know of God; I had almost said what do they not know of Him?
II. Consider, that notwithstanding all this knowledge the angels were not satisfied because they did not understand the plan of salvation. They heard of this plan and were deeply interested. They desire to look into it. With all their powers of investigation, with all their vast knowledge, here was a matter that they had not fathomed, and that they greatly desired to know. Yet scientists sometimes feel that they are so busy as to have no time to study this salvation. They are busy at studying the structures of crystals. Why angels know all about them. They saw the particles taking their positions. These men are busy in investigating the strata of the rocks. Why, the angels saw the upheaval of the rooks which so diversified and distorted the strata. They were there at the formation of the earth and have witnessed all the changes. All these things, which so deeply concern these scientists, are plain as A B C to these angels, who nevertheless, so desire to see into the plan of salvation, that subject which the scientists deem of so little importance.
III. It is not revealed to us how angels sought to understand this matter. The visions concerning it came to the prophets, doubtless, as pictures. They did not fully understand all they saw. Moses, when he desired to see God, was told that no one could see the face of God and live. Another prophet saw a different picture, he saw Christ as a lamb led to the slaughter. Others saw still different pictures. Now I imagine that the angels, as the prophets traced the pictures they saw, would look over their shoulders to study this marvellous salvation. That word which is translated in the text, look into, is a wonderful word. It means to look down into. It implies eagerness to see the bottom. (Bishop Simpson.)
Angels studying redemption
I. The things which the angels contemplate.
1. Salvation.
2. The grace of the gospel.
3. The sufferings of Christ.
4. The glory that should follow.
II. The manner in which the angels contemplate these things.
1. Attentively.
2. Humbly and reverentially.
3. With eager and prevailing desire.
III. The instructions and admonitions which their contemplation of these things affords to us. The desire which angels manifest to look into these things, teaches-
1. The dignity and the glory of the Son of God, who has furnished them with such subjects of contemplation,
2. The magnitude and importance of the work of redemption.
3. The means which we must use, in order to be influenced by them ourselves. We must look into them-we must make them the subject of devout and studious contemplation.
4. The propriety and the duty of making them known to all mankind.
5. The criminality of those persons who treat the same things with indifference and neglect. (J. Alexander.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v10 Chapter 3
Chapter 3
THE UNITY AND GLORIOUSNESS OF THE PLAN OF REDEMPTION
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1Pe_1:10-12
THE message of the Gospel unlocks the treasures of Old Testament revelation. Evangelists and Apostles are the exponents of the prophets. The continuity of Divine revelation has never been broken. The Spirit which spake through Joel of the Pentecostal outpouring had spoken to men in the earlier days, to Abraham, Jacob, Moses, and David, and was now shed forth upon the first preachers of the Gospel, and bestowed abundantly for the work of the newly founded Church of Christ. St. Peter, himself a chief recipient of the gift, here proclaims the oneness of the whole of revelation; and more than this, he bears witness to the oneness of the teaching of the whole body of Christian missionaries. St. Paul and his fellow-laborers had spread the glad tidings first of all among these Asian converts; but there is no thought in St. Peters mind of a different gospel from his own. Those who preached the Gospel to them in the first instance were, even as himself, working in and by the same Holy Spirit.
In the preceding verses of the chapter the thoughts of the Apostle have been dwelling on the future, on the time when the hope of the believer shall attain its fruition, and faith shall be lost in sight. He now turns his glance backward to notice how the promise of salvation has been the subject of revelation through all time. To those among the converts who had studied the Jewish Scriptures such a retrospect would be fruitful in instruction. They would comprehend with him how the truths which they now heard preached had been gradually shadowed forth in the Divine economy. That first proclamation of the seed of the woman to be born for the overthrow of the tempter, but who yet must Himself be a Sufferer in the conflict, was now become luminous, and in outline presented the whole scheme of redemption. The study of the development of that scheme would beget a full trust in their hearts for the future as they contemplated the stages of its foreshadowing in the past.
"Concerning which salvation," he says, "the prophets sought and searched diligently." The Divine revelation could only be made as men were able to bear it, and the sentences of old must needs be dark. At first Gods love was set forth by His covenants with the patriarchs. Then the wider scope of mercy was proclaimed in the promises given to Abraham and repeated to his posterity. In their seed, it was declared, not the chosen race alone, but all the nations of the earth, should be blessed. Here all through the history was ground enough for diligent searching among the faithful. How could these things be, Abraham solitary and aged, Isaacs sons at feud with each other, Jacob and his posterity in captivity? Even at their best estate these seemed little fitted for the destiny which had been foretold to them. But throughout the Mosaic history some clung to their faith, and their great leader foresaw that the promise would be fulfilled in its time through One of whom he was but a feeble representative. But to so wide a vision only a few attained.
In the evil days which followed, the hope of the people must often have dwindled down; but yet at times, as to Gideons diminished army, it was made manifest that the Lord could do great things for His people: and the thought of the seed of the woman promised as a Deliverer lingered in many hearts, and enabled them to sing in thankfulness how the adversaries of the Lord should be broken in pieces, how out of heaven the Lord should thunder upon them, and prove Himself the Judge of all the ends of the earth, giving strength unto His king and exalting the horn of His anointed. In such wise the prophetic teaching, which had advanced from the blessing of an individual to the choice and exaltation of a chosen family, was expanded in the noblest spirits to the conception of a kingdom of God among all mankind, and assumed a more definite form when the promise was made to the Son of David that His throne should be established forever.
But how imperfectly Gods design was comprehended by the best among them we can see from the last words of David himself. {2Sa_23:1-7} In them we have an instance of the searching which must have occupied other hearts beside that of the king of Israel. The Spirit of the Lord had spoken by him, and a promise of future glory had been made, when all should be brightness, every cloud dispersed. But the vision tarried. The house of David was not so with God. Yet he still held firmly to the everlasting covenant, ordered in all things and sure, a covenant of salvation, though as yet God made it not to grow. David may be numbered among those "who prophesied of the grace that should come" hereafter; and his words are shaped by a power above his own, to suggest the advent "of Him who was to be the dayspring from on high."
He and the other enlightened Israelites who have left us their thoughts and aspirations in the Psalter felt that the history of the chosen people was from first to last a grand parable, {Psa_78:2} and that the present could always be learning from the leading and discipline of the past. The miracles and the chastisements which they recite were all tokens of the sure promise, tokens that the people were not forgotten, but constantly aided by instruction, warning, and reproof. So that another psalmist, though still searching for the fuller meaning of the parables and dark sayings through which he was conducted, could sing, "God shall redeem my soul from the hand of the grave, for He shall take me". {Psa_49:15} There is a confidence in the words, a confidence enough to sustain amid many trials. To such a man the present was not all. There was a life to come where God should be and rule, and his heart had not seldom gone forth to the questioning at what time and in what form the promises should be fulfilled. Like Abraham, such men had seen the day of Christ in vision and rejoiced over it, and the "Spirit of Christ was within them" to sustain them. But the things which they had heard and known, and of which their fathers had told them, supplied cause for deep searchings as "to the time and the manner of time unto which the Spirit pointed." The strength of the Lord and His wondrous works were to be rehearsed to the coming generations, that among them the hope might live, by them the searching be continued. And as time went on the vision was widened, for in no small number of the Psalms we find the promised blessedness described as the portion not of Israel only, but through Israel grace was to be extended to the ends of the earth. "Make a joyful noise unto the Lord, all ye lands," is no solitary invocation.
And when we turn to those prophets whose writings we possess, we recognize that in them the Spirit of Christ was working and pointing forward to the coming redemption. But long before the days of Isaiah and Micah the Spirit of the Lord had come mightily upon His servants, and that picture of a glorious future which both those seers have given to us was not improbably the utterance of some earlier servant of the Lord: "It shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow unto it". {Isa_2:2 Mic_4:1} Thus far had they attained, but the search was not ended. "The last days!" When these should come was known to God alone; and they spake only as they were moved by Him, standing on their towers of spiritual elevation, hearkening, what the Lord would say to them, and delivering His message with all the fullness they could command. But they were sure of the final bliss.
Of the same character are those words of Joel, which St. Peter quoted in his sermon on the day of Pentecost, "It shall come to pass afterward." {Act_2:17-21} Beyond this was not yet revealed. But it was the voice of God which spake through the prophet: "In those days I will pour out My Spirit." And the Divine voice spake of visitations of another kind. It "testified beforehand of the sufferings of Christ and the glories that should follow them." We feel sure that here St. Peter had in mind Isaiah 53, which the New Testament has taught us to apply in its fullest sense to our blessed Lord. But the language of St. Peter in this clause deserves special notice. He does not use the ordinary words by which the personal sufferings of Christ would generally be expressed, but he says rather, "the sufferings which pertain unto Christ." And here we may well consider whether the variation of phrase be not designed. St. Paul uses the simple direct expression, {2Co_1:5} and so does St. Peter himself; {1Pe_4:13} and in those passages the Apostles are speaking of the sufferings of Christ as shared by His people. It would almost seem as if St. Peters phrase in the verse before us were intended to convey this sense more fully. The sufferings pertain unto Christ, were specially borne by Him; but they fall also upon those who are, and have been, His people, both before and after the Incarnation.
Those prophecies of Isaiah which speak of the sufferings of the servant of the Lord had long been expounded as meant of the Jewish nation, and with such interpretation St. Peter was doubtless familiar. Hence may have come his altered phrase, capable of being interpreted, not only of Christ Himself, but of the sufferings of those who, like these Asiatic converts, were for the Lords sake exposed to manifold trials. This double application of the words, to Christ and to His servants also, explains, it may be, the unique use of the word "glories" in the clause which follows: the sufferings of Christ and the glories that should follow them. For the glories may be taken to signify not only that honor and glory which the Father has given unto Christ, but also the glory in which they shall share who have taken up their cross to follow Him. Nowhere else in the New Testament does this plural word occur. To draw a sense like this from. it would minister no small comfort to the Christians in their trials; and just before St. Peter has described the joy which they should experience as "glorified," or "full of glory" (1Pe_1:8). In like manner St. Paul speaks {Rom_8:18} of the sufferings of this present time as not worthy to be compared with the glory that shall be revealed in us in the resurrection.
It would also serve as consolation to the sufferers, who were thus pointed on to the future for Christs best gifts, to know that a similar forward glance had been the lot of the prophets under the ancient dispensation. One here and there had felt, as Malachi, {Mal_3:1} that the Lord whom they were seeking was soon to come; but we know of none before the aged Simeon to whom it had been made known that they should not die till they had seen the Lords Christ. To the former generations "it was revealed," says the Apostle, "that not unto themselves, but unto you, did they minister these things." They beheld them, and greeted them, but it was afar off. They spake often one to another of a bliss that was to come; yet though praying, longing, and hoping for it, they saw it only with the eye of faith. The psalmists supply many illustrations of this forward projection of the thoughts which dwelt on the Messianic hope. Thus in Psa_22:30-31, while rejoicing over his own rescue from suffering, the speaker recognizes that this is but a foreshadowing of another suffering and another deliverance, even the sufferings of Christ and the glories that should follow. "It shall be told of the Lord unto the next generation. They shall come; they shall declare His righteousness to a people that shall be born, that He hath done it," and again in another place, "This shall be written for the generation to come, and a people which shall be created shall praise the Lord". {Psa_102:18} And these anticipations are ever coupled with the thought of the wider extension of the kingdom, of God, with the time when "all the ends of the world shall remember and turn unto the Lord," "when the nations shall fear the name of the Lord, and all the kings of the earth His glory."
But the things which prophets and psalmists ministered "have now been announced unto you through them that preached the Gospel unto you." You, St. Peter would say, are now not heirs expectant, but possessors of the blessings which former ages of believers foresaw and foretold, just as in his pentecostal address he testifies, "This is that which was spoken by the prophet Joel." And those who have preached these glad tidings unto you, he continues, have not done so without warrant. They are joined by an unbroken link to the prophets who went before them. In those the Spirit of Christ wrought at such times as He found fit instruments for raising a little the veil that lay over the purposes of God. The preachers of the Gospel have the same Spirit, and speak unto you "by the Holy Ghost sent forth from heaven." These (and of St. Peter is this specially true) had witnessed the sufferings of Christ, and been made partakers of the glories of the outpoured Spirit. The promise of the Father had been fulfilled to them, and they had received a mouth and wisdom which their adversaries were not able to resist. The risen Lord, the assurance of a life to come, the guidance by the Spirit into all truth-these were now realities for them, and were to be made real for the rest of the world by their testimony.
And that he may further magnify that salvation which he has been describing as published in part under the Law and now assured by the message of the Gospel, he adds, "which things angels desire to look into." Of the whole Divine plan for mans redemption the angels could hardly be cognizant. Of Gods love for man they had been made conscious, had been employed as His agents in the exhibition of that love, both under the old and under the new covenant. Their ministry, we know, was exercised in the lives of Abraham and Lot; they watched over Jacob and over Elijah in their solitude and weariness. One of their host was sent to deliver Daniel and to instruct the prophet Zechariah. At a later day they, who stand above mankind in the order of creation, and are pure enough to behold the presence of the Most High, were made messengers to announce how the Son of God had deigned to assume, not their nature, but the nature of humanity, and would by His suffering lift up the race from its slavery to sin. They proclaimed the birth of the Baptist, and brought the message of the Annunciation to the Blessed Virgin. They heralded the birth of Christ to the shepherds of Bethlehem, and a multitude of their glorious company sang the song of glory to God in the highest. They tended the God-Man at His temptation, strengthened Him in His agony, were present at His sepulcher, and gave the news of the Resurrection to the early visitants. Nor were their services at an end with Christs ascension, though they were present on that occasion also.
To Cornelius and to Peter angels were made messengers, and our Lord has told us that their rejoicing is great over even one sinner that repenteth.
These immortal spirits whose home is before Gods throne, and whose great office is to sing His praise, yet find in those ministrations to mankind in which they have been employed matter for admiration, matter which kindles in them fervent desire. They long to comprehend in all its fullness that grace which they are conscious God is shedding forth upon mankind. They would scan all the workings of His love and His forbearance towards sinners. These things are to them a subject of admiration, even as was the empty tomb of Jesus to the disciples after the Resurrection; and from their high estate the angelic host would fain stoop down to gaze their fill upon what Gods goodness has wrought and is working out for mankind. They feel that this knowledge would add a new theme to the songs around the throne, would give them still greater cause to extol that grace which manifests its noblest features in showing mercy and pity. And if such be the aspiration of angels, sinless beings who feel not the need of rescue, shall the tongues of men be dumb, men who know, each from the experience of his own heart, how great is the evil of sin in which they are entangled, how hopeless without Christs death was their deliverance from its thraldom; who know how constant and how undeserved is the mercy of which they are partakers, how true to Himself God has been in their case? "I am Jehovah; I change not: therefore ye children of men are not destroyed."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv8–12 8. Whom. Jesus Christ. Ye love. Though not having…
8. Whom. Jesus Christ. Ye love. Though not having seen Christ, they knew him by faith. Ye rejoice. Because they believe upon him whom they have not seen they are filled with the unspeakable joy of a glorious hope.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On vv8, 10 1 Peter
1 Peter
JOY IN BELIEVING
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1Pe 1:8
The Apostle has just previously been speaking about the great and glorious things which are to come to Christians on the appearing of Jesus Christ, and that naturally suggests to him the thought of the condition of believing souls during the period of the Lord’s absence and comparative concealment. Having lifted his readers’ hopes to that great Future, when they would attain to ‘praise and honour and glory’ at Christ’s appearing, he drops to the present and to earth, and recalls the disadvantages and deprivations of the present Christian experience as well as its privileges and blessings. ‘Whom having not seen, ye love,’ that is a very natural thought in the mind of one whose love to Jesus rested on the ever-remembered blessed experience of years of happy companionship, when addressing those who had no such memories. It points to an entirely unique fact. There is nothing else in the world parallel to that strange, deep personal attachment which fills millions of hearts to this Man who died nineteen centuries ago, and which is utterly unlike the feelings that any men have to any other of the great names of the past. To love one unseen is a paradox, which is realised only in the relation of the Christian soul to Jesus Christ.
Then the Apostle goes on with what might at first seem a mere repetition of the preceding thought, but really brings to view another strange anomaly. ‘In Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.’ Love longs for the presence of the beloved, and is restless and defrauded of its gladness so long as absence continues. But this strange love, which is kindled by an unseen Man, does not need His visible presence in order to be a fountain of joy unspeakable and full of glory. Thus the Apostle takes it for granted that every one who believes knows what this joy is. It is a large assumption, contradicted, I am afraid, by the average experience of the people that at this day call themselves Christians.
We notice--
I. The All-sufficient Ground or Source of this Glad Emotion.
‘In whom,’ with all the disabilities and pains and absence, ‘yet believing,’ you can put out a long arm of faith across the gulf that lies, not only between to-day and eighteen centuries ago, but the deeper and more impassible gulf that lies between earth and heaven, and clasp Christ with a really firm grasp, which will fill the hand, and which we shall feel has laid hold of something, or rather has laid hold of a living person and a loving heart. That is faith. The Apostle uses a very strong form of expression here, which is only very partially represented by our English version. He does not say only ‘in whom believing,’ but ‘towards whom’; putting emphasis upon the effort and direction of the faith, rather than upon the repose of the heart when it has found its object and rests upon Him. And so the conception of the true Christian attitude is that of a continual outgoing of Trust and its child Love; of Desire and its child Possession; and of Expectation and its child Fruition towards that unseen Christ. It is much to believe Him, it is more to believe in Him; it is--I was going to say--most of all to believe towards Him. For in this region, quite as much as, and I think more than, in the one to which the saying was originally applied, ‘search is better than attainment.’ Our condition must always be that of ‘forgetting the things that are behind’; and however much we may realise the union with the unseen Christ in the act of resting upon Him, that must never be suffered to interfere with the longing for the larger possession of myself, and fuller consequent likeness to Him, which is expressed in that great though simple phrase of my text ‘believing towards Him.’ Such a continual outgoing of effort, as well as the rest and blessedness of reposing on Him, is indispensable for all true gladness. For the intensest activity of our whole being is essential to the real joy of any part of it, and we shall never know the rapture of which humanity, even here and now, is capable until we gather our whole selves, heart, will, and all our practical, as well as our intellectual, powers in the effort to make more of Christ our own, and to minimise the distance between us to a mere vanishing point, ‘Believing towards whom ye rejoice.’
That act of trust, however inadequate the object upon which it rests, and however mistaken may be our conceptions of that on which we lean, always brings a gladness which is real, until disappointment disillusionises and saddens us. There is nothing that so sheds peace over the heart as reliance, absolute and quiet, upon some object worthy of trust. It is blessed to trust one another until, as is too often the case, we find that what we thought to be an oak against which we leaned is but a broken reed that has no pith in it, and no possibility of support. So far as it goes, all trust is blessed, but the most blessed is simple reliance upon, and aspiration after, Jesus Christ. Ever to yearn for Him, not with the yearning of those who have no possession, but with that of those who, having a little, desire to have more, is to bring into our lives the one solid and sufficient good without which there is no gladness, and with which there can be no unmingled sorrow, wrapping the whole man in its ebon folds. For this Christ is enough for all my nature and for the satisfaction of every desire. In Him my mind finds the truth; my will the law; my love the answering love; my hope its object; my fears their dissipation; my sins their forgiveness; my weaknesses their strength; and, to all that I am, what He is answers, as fulness to emptiness, and as supply to need. So, ‘believing towards Him, we rejoice.’
But note that the joy is strictly contemporaneous with the faith. Tear away electric wire from the source of energy, and the light goes out instantly. It is as another Apostle says, ‘in believing’ that we have ‘joy and peace.’ And that is why so many of us know little of it. Yesterday’s faith will not contribute to to-day’s gladness, any more than yesterday’s meals will satisfy to-day’s hunger. Present joy depends upon present faith, and the measure of the one is the measure of the other.
Notice again--
II. The Characteristics of the Christian Gladness.
‘Unspeakable,’ and, as the word ought to be rendered, not ‘full of glory’ but ‘glorified.’ Unspeakable. Still waters run deep. It is poor wealth that can be counted; it is shallow emotion that can be crammed into the narrow limits of any human vocabulary. Fathers and mothers, parents and children, husbands and wives, know that. And the depths of the joy that a believing soul has in Jesus Christ are not to be spoken. Perhaps it is better that it should not be attempted to speak them.
‘Not easily forgiven
Are those, who, setting wide the doors that bar
The secret bridal chambers of the heart,
Let in the day.’
It is in shallow streams that the sunlight gleams on the pebbles at the bottom. The abysses of ocean are dark, and have never been searched by its light. I suspect the depth of the emotion which bubbles over into words, and finds no difficulty in expressing itself. The joy which can be manifested in all its extent has a very small extent. Christian joy is unspeakable, too, because just as you cannot teach a blind man what colour is like, and cannot impart to anybody the blessedness of wedded love, or parental affection, by ever so much talking--and, therefore, the poetry of the world is never exhausted--so there is only one way of conveying to a man what is the actual joy of trusting in Christ, and that is, that he himself should trust Him. We may talk till Doomsday, and then, as the Queen of Sheba said, when she came to Solomon, ‘the half hath not been told.’
‘He must be loved ere that to you
He will seem worthy of your love.’
It is unspeakable gladness springing from the possession of an unspeakable gift.
‘Glorified.’ There is nothing more ignoble than the ordinary joys of men. They are too often like the iridescent scum on a stagnant pond, fruit and proof of corruption. They are fragile and hollow, for all the play of colour on them, like a soap bubble that breaks of its own tenuity, and is only a drop of dirty water. Joy is too often ignoble, and yet, although it is by no means the highest conception of what Christ’s Gospel can do for us, it is blessed to think that it can take that emotion, so often shameful, so often frivolous, so often lowering rather than elevating, and can lift it into loftiness, and transfigure it, and glorify it and make it a power, a power for good and for righteousness, and for ‘whatsoever things are lovely and of good report’ in our lives. And that is what trusting towards Christ will do for our gladnesses.
Lastly, in one word, let me lay upon your consciences, as Christian people
III. The Obligation of Gladness.
Peter takes it for granted that all these brethren to whom he is writing have experience of this deep and ennobled joy. He does not say, ‘You ought to rejoice,’ but he says, ‘You do rejoice.’ And yet a verse or two before he said, ‘Ye are in heaviness through manifold temptations.’ So, then, he was not blinking the hard, painful facts of anybody’s troubled life. He was not away upon the heights serenely contemptuous of the grim possibilities that lurk down in the dark valleys. He took in all the burdens and the pains and the anxieties and the harassments, and the losses, and the bleeding hearts and the cares that can burden any of us. And he said, in spite of them all, ‘Ye rejoice.’
Do you? I am afraid there is no more irrefragable proof of the unreality of an enormous proportion of the Christian profession of this day than the joyless lives--in so far as their religion contributes to their joy--of hosts of us. We have religion enough to make us miserable, we have religion enough to make us uncomfortable about doing things that we would like to do. We are always haunted by the feeling that we are falling so far below our professions, and we are either miserable when we bethink ourselves, or, more frequently, indifferent, accordingly. And the whole reason of such experience lies here, we have not an adequately strong and continued trust in Jesus Christ working righteousness in our lives, nobleness in our characters, and so lifting us above the regions where mists and malaria lie. Let us get high enough up, and we shall find clear sky.
You call yourselves Christians. Does your religion bring any gladness to you? Does it burn brightest in the dark, like the pillar of cloud before the Israelites? ‘Greek fire’ burned below the water, and so was in high repute. Our gladness is a poor affair if it is at the mercy of temperaments or of circumstances. Jesus Christ comes to cure temperaments, and to enable us to resist circumstances. So I venture to say that, whatever may be our condition in regard to externals, or whatever may be our tendencies of disposition, we are bound, as a piece of Christian duty, to try to cultivate this joyful spirit, and to do it in the only right way, by cultivating the increase of our faith in Jesus Christ. ‘Rejoice in the Lord always’; the man who said that was a prisoner, with death looking into his eyeballs. As he said it, he felt that his friends in Philippi might think the exhortation overstrained, and so he repeated it, to show that he recognised the apparent impossibility of obeying it, and yet deliberately enjoined it; ‘and again I say, rejoice.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv9–10 (See Scofield "Rom 1:16").
salvation
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The revelation concerning God’s gift:
The revelation concerning God’s gift:
v. 10. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you;
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v. 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.
v. 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.
The apostle now places the proper emphasis on the greatness of the salvation which the believers confidently expect: Concerning which salvation even prophets searched and enquired, they that prophesied of the grace intended for you. The very men who, by the inspiration of the Spirit, revealed the gracious and good will of God, preached of the grace of God as it was intended for all men, these men were, for their own persons, so earnestly concerned about this promised salvation that they searched most eagerly and assiduously how they might become partakers of it, how they might understand its glorious import more fully. Of this the apostle writes: Pondering in reference to whom and what time the Spirit of Christ in them revealed, testifying in advance of the sufferings that were to come upon Christ and of the subsequent glories. Here it is plainly shown that the holy men of God did not put down their own philosophy, their own ideas; for they themselves pored over, and studied, the prophecies which the Spirit of Christ made known through their preaching and writing. Christ, who was thus in existence also during the time of the Old Testament, used His Spirit, the Holy Spirit, to bear witness in advance of the Passion of the Messiah and of His exaltation to the glories of heaven, also according to His human nature. The prophets themselves tried to find out to whom these sayings would apply and at what time their fulfillment was to be expected. Thus Jesus Christ, the Savior, is the theme of the Old Testament prophecy, as the apostle indicates in this very letter by quoting Psa 2:7; Psa 118:22, and Isa 53:1-12 as Messianic passages. Note that the searching of the prophets presupposes the existence of documents containing these prophecies.
The apostle continues by stating concerning the office of the Old Testament prophets: To whom it was revealed, that not to themselves, but to you they might minister these things, which are now proclaimed to you through those that preach the Gospel to you in the Holy Ghost sent down from heaven, into which the angels longed to get a glimpse. While the prophets of old were searching the Scriptures regarding the coming of the Messiah, the Lord continued to make known to them, and through them to the people, the facts concerning the Messiah, fixing the time with sufficient accuracy for their knowledge, Isa 2:2; Mic 4:2; Hos 3:5; Jer 31:1. All this was done for the sake of the New Testament believers; for through their writings the prophets conveyed the revelations granted to them for our benefit, through their ministry we have become acquainted with the facts of the salvation of men as set forth in the prophecies of old, the grace and salvation intended for us long before the coming of Christ has been transmitted and imparted to us. And the same facts are now, in the present dispensation, declared to us by the men whom God has given us to preach the Gospel to us, the apostles. These men, as the teachers of the New Testament, were inspired by the Holy Spirit given to them from heaven, by the exalted Christ, on the Day of Pentecost. This testimony of the Spirit is present to this day in the word of the apostles, which is therefore able to work in us the certain conviction of our salvation. So great and glorious is this salvation that, as the apostle says, the very angels long to get a glimpse into its transcendent beauties. Although the angels are blessed spirits, living before God in eternal happiness, yet the world to come is not put in subjection to them, Heb 2:5, they cannot possibly feel the unspeakable joy which is the portion of sinners that have been saved by the blood of the Lamb. That is a bliss which is reserved for the perfected saints.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 11 joy that is inexpressible and filled with glory
joy that is inexpressible and filled with glory
"wonderful joy that words cannot describe"
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the salvation of your souls
Here the word "souls" refers to the whole person. The abstract noun "salvation" can be translated with a verb. AT: "your salvation" or "God saving you" (See: Synecdoche and Abstract Nouns)
salvation ... grace
These words present two ideas as if they were things or objects. In reality, "salvation" refers to the action of God saving us, or to what happens as a result. Similarly, "grace" refers to the kind way in which God deals with believers.
searched and inquired carefully
The words "inquired carefully" mean basically the same thing as "searched." Together these words emphasize how hard the prophets tried to understand this salvation. AT: "examined very carefully" (See: Doublet)
translationWords
love
believe
glory
joy
faith
save
soul
prophet
grace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9–12 1:9 salvation of your souls: The Greek word translated…
1:9 salvation of your souls: The Greek word translated souls often refers to the whole person and not just to some part or aspect of the person (Matt 20:28; Mark 8:35). Salvation affects our whole person, not the inner person only.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.