A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 9
Verse 10.
Of which salvation the Prophets searched and inquired diligently, which prophesied of the grace that should come unto you.
THe consolation propounded, verses 3, 4, 5. is confirmed, first by Prolepsis, or the answering of Objections, verses 6, 7, 8, 9. secondly, by testimony of worthy and holy men, verses 10, 11, 12.
So that these words make good the consolation of Christians, by setting before us, what witnesse holy men of old have given of our happinesse, that live now under the Gospell. In the words five things are particularly to be noted.
1. First, who testifie, or who are Gods witnesses; and these are described, 1. first, more generally, and so they were Prophets. 2. secondly, more specially, and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians.
2. Secondly, their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us, They searched and inquired diligently.
3. Thirdly, the question they studied, or unto which they testifie: In generall, it was of salvation, ver. 10. In speciall, it was of the manner and time of the grace foretold.
4. Fourthly, the occasion that fiered them to this earnest desire after this knowledge, and that was the inspiration of the holy Ghost, driving them to foretell of the passion of Christ, and glories that should follow. Now they rightly conjectured, that this glory did import some excellent estate of the Church then, and that they would faine have knowne.
5. Fiftly, the successe, and that was they were answered by revelation; which answer is set downe, verse 12.
Prophets.]
God hath revealed his will three waies.
1. First, by the light of nature, imprinting in man certaine common notions, or small sparkles of divine light.
2. Secondly, by the booke of the creatures; by these he did blow, and nourish, and more kindle the sparkles infused by nature.
3. Thirdly, when both these proved insufficient by mans sin, God revealed himselfe by his word ▪ but after divers manners, Heb. 1.1.
Sometimes by dreames, when men were asleep.
Sometimes by Visions, when men were awake.
Sometimes by types and resemblances.
Sometimes by Christ the Son of God; and so sometimes in the likenesse of a man, and in the last age of the world in a true humane nature.
Sometimes by Angels.
But most usually by the ministery of man. Now the men imployed to reveale Gods will, were called either
Extraordinarily, as Prophets and Apostles: or
Ordinarily, as the Priests and Levites under the Law, or the Ministers now under the Gospell.
So that we now see, who these Prophets were.
It is true, that the word Prophet or Prophesie is diversly taken: Sometimes more generally for any, that foretell things to come: so every Preacher is a Prophet, and to preach is to prophesie, 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration, or speciall revelation: these were called in old time SEERS. Those students in the ancient Colledges, that were of speciall gifts, and more hopefull, were called Prophets, not that they did all prophesie, but because the Spirit did use to fall upon such men. Those called children of the Prophets were yonger students, that attended upon, and were directed by those grave and more ancient Divines. Through the abuse of the succeeding time, those that were taken out of these Colledges to serve Princes, though many times they were men most ambitious and covetous, yet were called still Prophets.
But the Prophets here meant were onelyonly those holy men, that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church, and kingdome of Jesus Christ.
Now in that the Lord refers us to the testimony of the Prophets, it may serve for divers uses.
1. First, it shewes the excellency of Theologie, Vses.or the truth according to godlinesse, in that it is penned and confirmed by such admirable instruments.
2. Secondly, it shews, that in matters of religion men must have recourse to the testimony of the Prophets: their writings are the true touchstone a…d square. And so in matters of consolation, if the Prophets speak comfortably to our hearts, it matters not what all the world besides saies, or thinks of us: sure it is that Christ came not to destroy either Law or Prophets, and therefore by them we shall be tryed whether we will or no.
3. It should quicken us to study the writings of the Prophets: wee cannot receive their persons now into our houses, nor build tombs for them; but wee may receive their writings into our hearts, and it will be made good, that hee that receiveth the writings of one of these Prophets in the name of a Prophet, shall have a Prophets reward. In the meane time wee have a sure woid, t… which we may doe well to trust without all wavering.
Which prophesied of the grace that should come unto you.
By grace to come, he meanes those excellent priviledges, that God of his free grace would bestow upon the Christian Churches, more than upon any Churches before.
The Prophets then did foretell of certain great prerogatives, with which we Christians should be honoured.
But what were those priviledges in particular?
There are an eleven prerogatives of the Christian Church,Quest. Answ. … Christ …n Church. wherein God hath dealt wonderfully graciously with us.
1. The exhibiting of Christ in the flesh.
2. The freed…me from the bondage of the ceremoniall law. Gal. 4.1,2.2.
…. The admission of the Gentiles to be copartners with the Jewes, Eph. 2. & 3.2. to 7.
4. The multitude of beleevers in comparison of former ages, Esay 54. 1,2,3.
5. The more evident vision or manifestation of Gods speciall favour and k…dnes…e in Christ Jesus, testified more fully both by the word and spirit. The Lord i… now fond over the Christian Churches, and doth more famil…rly reveale his love n…w, Eph. 2.7.
6. The m…re evident clearing of our release from the morall law, in respest of the rigorous perfection of it, we are not now under the law, but under grace, so that if sinne have not dominion in us, our obedience will be accepted, Rom. 6.14.
7. A large extent in the proclamation of pardon, and forgivenesse of sins; so as now any man may get a pardon, that will seek it out in the name of Christ, Act. 10.43.
8. The powring out of the holy Ghost, and that either extraordinarily, as in the primitive Church, or in the measure of ordinary gifts, as in utterance, knowledge, &c. 1 Cor. 1.4, 5, 6.
9. The eminencie of holy life, and that in the meaner sort of Christians as well as the greater: This is onelyonly true of a remnant that are of the election of grace; and so for the power of practice, that never age saw it more lively, than it is now in many of all conditions that truely feare God, Esay 35.8.
10. Abundance of outward blessings: This God hath promised, Esay 60.15,17. and performed in severall states of the Church in divers ages.
11. Lastly, the more manifest revelation of the doctrine of heaven, and eternall life; immortality being brought to light by the Gospell, so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies.
Vses.Now since the holy Ghost hath made us to know, that these are times of such excellent graces; it may instruct us diversly. For in some things it may order us toward our selves, and in some things toward others.
There are foure things we may learne for our selves.
First, let us take heed, lest any man faile of the grace of God. For wofull experience shews, that many thousands even in this light are as destitute of this grace,That we may not faile of the grac… of G…d, w… must … …oure things. as ever Jew or Gentiles were. Now that we may not faile of the grace of God, we must doe foure things.
1. We must be subject to the Gospell. For the Gospell is called the Gospell of the grace of God.
2. We must take heed of resisting, grieving, and despighting of the spirit of grace.
3. We must take heed we doe not frustrate the grace of God, Gal. 2.21. and so men doe,
1. By seeking justification in their own works.
2. By neglecting it, when it is offered by the word and spirit of God.
3. By turning the grace of God into wantonnesse, as they doe, that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne.
4. We must goe to the throne of grace, and beg grace of God with all importunity, giving him no rest, till he heare and shew mercy, Heb. 4. ult.
Secondly, the consideration of these times of the speciall and plentifull grace of God offered in the Gospell, should teach us not onelyonly to get knowledge and grace, but to abound in these. For now is the time, when God is willing to make all grace to abound, that wee might abound unto every good worke, 2 Cor. 9.8. and we might all of us know the Lord from the least of us to the greatest, Ier. 31.33.
Thirdly, since the Prophets testifie of this grace, it should teach us to try our gifts and graces by the writings of the Prophets: for so we may know, whether it be the true grace of God or no.
Fourthly, we should labour to walk worthy of this grace that is come unto us, and that we cannot doe unlesse we doe foure things.
1. That wee be exceeding thankfull, and set out the glory and praise of Gods grace.
2. That we abound with peace and joy in beleeving.
3. That we be fruitfull in good works.
4. That we stand in the grace received, and not fall from our sted …, nor receive Gods grace in vaine, Rom. 15.8,9,10,13. Col. 1.9,10.2 Pet. 3.18. Gal. 5.1. 2 Cor. 6.1.
Now concerning our respect of others.
1. First, Ministers should be encouraged to endure any thing, since they have so honorable a function, as to dispense the Gospell of the grace of Iesus Christ, Act. 20.24.
2. Secondly, the people should esteeme worthy of all honor, such eminent persons, and Christians, upon whom we see this grace of God prophesied to come: yea such as abound in knowledge and p…ety of life, wee should wonderfully honor, as being the persons the prophesie ran of.
3. Lastly, this should be our great desire, and prayer for others, that the grace of our Lord Jesus Christ might be with them.
They inquired and searched diligently.]
Two things are here affirmed of the Prophets: 1. First, that they searched and inquired: 2. Secondly, that they did it with great diligence and paines.
Where did the Prophets search and inquire?
1. First, they inquired of God by prayer.1 Quest. Answ.
2. Secondly, they inquired and searched in the writings of the first Prophets, Iacob, Moses, Samuel, David, &c.
3. Thirdly, they searched and inquired by meditation, studying their own prophesies, into which they were carryed by the Spirit of God, that they might see whether they could find out this glorious salvation, especially for the time and manner of it.
The Use is for wonderfull great reproofe of thousands amongst us,The Vse. that neglect so great salvation: did the Prophets search and inquire, and can it be safe for us to be secure?
What should be the reason that multitudes of men have so little mind to inquire about their salvation?Quest. 2.
1. Men are diseased after an unexpressible maner with a spirituall Lethargie, when there ariseth any thought of the kingdome of God.Answ.
2. Salvation is far off: and unlesse the Lord by the spirit of wisdome and revelation inlighten the eyes of mens minds, they cannot discerne the glory of it, or the need of it, Eph. 1.18,19. men onelyonly see things that are neerer, so purblind we are.
3. The most men are drowned and distracted with the cares and pleasures of this life.
4. Lastly, this comes to passe by the effectuall working of Sathan, who daily and mightily labours to hide the Gospell from mens souls, and to hinder the care of a better life. This is his every dayes work.
But for hereafter let us all be admonished by this example of the Prophets, to devote our selves to the study of salvation: especially
1. To seek the grant of it from God.
2. To seek the evidence of it in the word of God.
3. To seek the signs of it in our own hearts.
4. To seek a way that leadeth thither in our practice and conversation.
Now whereas it is said, the Prophets searched and inquired diligently, that should also fire us, and still stir us up not onelyonly to study and inquire, but to doe it diligently also. Now to inquire and search about salvation diligently imports five things.
1. First, that we should refuse no paines, or labour, or care to attaine it.
2. Secondly, that we should doe it daily and constantly. Hee that is in a journey doth not thinke it enough to aske his way the first day. Oh Lord, how are wee guilty in thy sight, that inquire so seldome for the way to heaven!
3. Thirdly, that we should practice the directions which are given us out of the wnrd: Else to inquire a way of God, and not to follow it, is greatly to provoke God, Ezek. 14.3,4. Ier. 42.2,3. &c.
4. Fourthly, that we should seek affectionately, as David saith, with our whole hearts, Psal. 119.2. as they did, that asked their way, and went weeping as they went with their faces thitherward, Ier. 50.4,5.
5. Lastly, that we should seek help from all the ordinances of God, labouring to further our salvation by all meanes both publike and private.
Thus of the second part. The third is the subject matter, which in generall is salvation, and in particular the time, and manner of the time.
Of which salvation.]
By salvation may be meant all that, which befalleth Christians after the time of their calling. For as true grace is the beginning of it, and perfect glory the full consummation of it; so all the meanes that work either, are comprehended under this name: yea the very sufferings of the godly are a part of their salvation, because they worke unto them an eternall weight of glory: yea so should all the godly be disposed, as they should make salvation the end of all their actions; we should doe nothing, which should not some way tend to further our salvation.
Three things may be here noted.
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, seeing the Prophets are so taken up with continuall study and care about it. 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.
Secondly, that as any have more grace, so they are more heartily affected with the estimation and desire after the salvation of Gods elect. The Prophets foresaw the rising of many great Kings and Monarchs, that should afterwards in severall successions enjoy a marvellous glory in this world; yet they leave looking and wondring at them, and are now taken up with the consideration of the glory of the abiect Gentiles, as finding more perfection in their calling into the kingdome of Christ, then they could behold in the greatest Princes of the earth. Certain'y so long as we can admire any thing more than the grace of God to his people, our hearts are void of grace.
Thirdly, that when we goe about any thing that concerns salvation, especially our own salvation, we should here learn of the Prophets to doe it with all diligence.
There are three sorts of men Sathan doth in the Church bewitch. 1. The first are they that will take no paines at all, nor trouble themselves to study about their religion, and what belongs to their soules. 2. The second are they, that though they will take some paines, and study diligently, yet it is in bystudies, as matters of controversie, or the generall 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 needfullest studies, as are repentance, assurance, order of life, &c. but their fault is, that they study not these diligently. For they soone give over, and finish not their works either of mortification, or sanctification, or illumination, or preparation for salvation.
And thus much of the 10. Verse.