Analytical Exposition of Peters Epistles, Letter 2 · Chapter 1 · Verse 1-2
Verse 1. Simon Peter, a Servant, and an Apostle of Iesus Christ, to them that have obtained like precious faith with us, through the righteousnesse of God, and of our Saviour Iesus Christ.
Verse 2. Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord.
The Analysis.
SUch kinde of writings, as well Ethnick or profane, as sacred, are usually divided into three parts, whereof the first is, the Superscription, Salutation, and Preface. 2. The Epistle it selfe. 3. The Subscription or Conclusion. But more accurately me thinks, we may say, that the preface and conclusion are only adjuncts of the Epistle, which depend upon the Epistle it selfe, and are also usefull thereunto. But in this Epistle only one of these adjuncts is used, namely, the Preface. For there is no subscription made, or any such conclusion, as is used in the Epistles of Paul, and in the first of Peter. The Preface is contained in foure verses, and it consists of two parts, a salutation, and a confirmation of the salutation: that in the two first, this in the third and fourth verse. In the salutation there are those three things expressed, which are in every action; namely, the agent, the action it selfe, and the object of it. For so is there the person saluting, the persons saluted, and the salutation it selfe. The person saluting is described, first, by his name adjoyned. Secondly, by his office adjoyned, and that both generall, that he is a servant of Jesus Christ, and speciall, that he is an Apostle of his. The persons saluted are described by a speciall adjunct, which is in stead of the forme, namely, by faith: which faith is set forth, first, by a comparison of the like, that it is like precious with the faith of the Apostles. 2. By the principall efficient cause, God and Jesus Christ. 3. By the meanes thereof, viz. righteousnesse. The confirmation of the salutation containes, 1. the good that is wished, which consists of two parts, Grace, and peace. 2. The degree and quality of this good, be multiplyed. 3. The helping cause of this multiplication of good, which is the knowledge of God and Iesus Christ.
This is the Analysis.
As for the person, he hath a double respect. For he is here considered as the Author of the Epistle, and also as the Author of the Salutation: in the former respect we have these Doctrines.
Doct. 1. The very names of Christs famous Disciples, were heretofore of great force for the confirmation and advancement of the truth in the Church.
For to that end did the Apostles usually set downe their names in the Epistles, which they wrote unto the Churches.
Vse. This may bee for exhortation, that we also according to our abilities should labour so farre with those amongst whom we live, that our names may be like precious ointment, and may make something for the edification of others.
2. It may serve to reprove those which so carry themselves, that they are a disgrace to godlinesse, and to the Church.
In the latter respect the person yeelds us this observation.
Doct. 2. The salutation of the Apostles and Ministers of God is more highly to be prized.
Reason. Because it is not only a good and godly prayer, as are the salutations of all the faithfull, but it is also a ministeriall application of the good things which God communicates unto us by them. For it proceeds not only from a pious affection, but from their singular office and duty.
Vse. This may serve to admonish us, not to neglect or contemne such blessings, whether they be publick or private.
Doct. 3. It is an honourable title, if a man be rightly and deservedly called a servant of God or Christ.
Reason. Because the chiefest men in the Church of God alwayes gloried in this title; not only the Apostles and Prophets, but also Kings and Princes, as we see in David.
Vse. This may serve to comfort poore Christians that have no titles whereof to boast. For if they be the servants of God and Christ, they have no cause to envie others, or to complain of their owne condition. Now that it may be knowne who are the servants of God, we must know that there are two things, as it were essentiall to a servant, 1. To depend upon his Masters will and pleasure, for direction in his worke. 2. To referre all that he hath to the use and profit of his Master, not to his owne. So also every faithfull servant of God, 1 depends wholly upon God for the direction of his life, not upon himselfe and his owne counsell, nor upon the examples and customes of the world, much lesse upon the suggestions of the flesh and the devill. 2. He referres himselfe and all that he hath to advance and set forth the glory of God.
Doct. 4. Those servants of Christ which are called Apostles, have the chiefest authority in the Church of God.
For that is the reason why Peter saith that he is an Apostle of Jesus Christ. All the faithfull are Christs servants, but they are not Apostles: even the ordinary Ministers themselves, although in a large sense they may be called Apostles and Embassadours of Christ, yet not in that sense as Peter, Paul, and the like are called. For the word Apostle, in this and the like places, signifies not only an Embassage, but a singular priviledge or prerogative in that embassage. Now the priviledge of the Apostles above other Ministers consists in these foure things: First, In the manner of the embassage, viz. that they were called neither of men, nor by men but immediately of Christ. Secondly, in the office imposed upon them by vertue of this embassage, viz. that they were chiefly sent to plant Churches, to feed and build them up. Thirdly, in the object whereabout their labour should be imployed, viz. that they were sent not to any one Church, but to divers, and for the conversion of the whole world. Fourthly, in their gifts and assistance of the Spirit, which alwayes accompanied this their embassage, viz. because in executing this their office, as well in preaching as in writing, they were freed from all errour. As in the Creation of the world God first made light, and afterwards set some lights in the Firmament of Heaven to give light upon the Earth: So also in the re-creation and restitution of the world, God first gave light in Christ himselfe, who was the Sonne of Righteousnesse, as he is called in Scripture, and afterwards ordained the Apostles, as great lights, to bring this light upon the Earth. And this is it which our Saviour saith unto them: Ye are the light of the world.
Vse 1. This may serve to exhort us, to give God thanks, that he hath not left us in darknesse, to wander at uncertainties, but hath set up these shining lights for us, by whose meanes we might be directed unto heaven.
2. To admonish us, to observe also and believe those things which they have prescribed us. For we must receive the writings of the Apostles after the same manner, as we should receive Christ himselfe, if he were with us on earth.
3. To refute the Pope, who brags that he is an Apostle, and hath Apostolicall authority, (whereupon also he cals his seat at Rome, Apostolicall,) when as he hath not so much as one of those conditions, which are necessarily required to make an Apostle.
Hitherto of the person saluting. It followes now to speak of the persons saluted, where we have these Doctrines.
Doct. 1. The Apostles wrote not properly to the unbelievers, but to the Church.
For so here and elsewhere are they described to whom the Epistles are sent.
Reason. Because the preaching of the Gospell, not the writing, is the effectuall meanes of conversion. The writing and reading do more properly serve for the confirmation and edification of those that are converted, then for the first conversion.
Vse. This may serve to exhort, first of all, that they will principally apply themselves unto Sermons. Secondly, those that have received some benefit by Sermons, that they would also diligently apply themselves to the reading of the Scripture, that they might more and more confirme and edifie themselves.
Doct. 2. Faith is the proper marke of difference, whereby the Church is distinguished from all other societies.
For therefore are the Christians here described by faith, that they may be distinguished from all other men: and the same which in other Epistles are wont to be called the elect, the called, the Churches of God, those which are in God the Father, and in Jesus Christ, are in this place barely called the faithfull.
Vse. This may serve to admonish us, if we will make our calling and the condition of our salvation sure, then to labour especially to obtaine faith, and also to increase it more and more.
Doct. 3. The faith of Christians is a most precious profession.
Therefore it is here called precious faith; and in the former Epistle, Chap. 1. v. 7. faith is said to be more precious then gold that perisheth.
Vse 1. This may serve to exhort us, to make more account of faith then of all worldly things, according to that of Ch…ist: What shall it profit a man to gaine the whole world, and lose his owne soule, or faith?
2. To comfort poore Christians which have no possessions in this world. For if they have true faith, they have that which is more excellent then silver and gold.
Doct. 4. The faith of common Christians is as precious as was the faith of the Apostles.
Which is not to be understood of the degree or quantity, but of the nature or quality.
Reason. Because the faith of all Christians layes hold of the same good, viz. Christ and his benefits. Hereupon Paul cals it common faith: for as one that is sick of the Palsie, that taketh some precious thing with a shaking hand, doth possesse it as well as the other, that is strong; so the faithfull, though they be weake, if they do truly lay hold of Christ, have him to be their Saviour as well as they that are most strong.
Vse. This may serve to comfort weake Christians; for if they have true faith, though it be but like a graine of Mustard seed, they have the same comfort that the Apostles themselves had. If they be truly knit unto Christ, though it be but with a slender thred as it were, yet they hold Christ as well as they that are tyed unto him with the strongest cords: which yet is not so to be taken, as if we were not to seeke for a stronger and surer faith; for although the weake possesse the same good that the strong do, yet they have not the same fruit and benefit of this possession.
Doct. 5. The cause of this precious faith is not in any man, but in the righteousnesse of God and Christ.
Now by righteousnesse is not meant any recompence of desert; but the faithfulnesse and truth of the promises, which depend upon the meere goodnesse of God. And these promises made unto Abraham himselfe, that his seed should be as the starres of heaven, and the sand of the Sea, out of all nations; and they were afterwards often repeated by the Prophets.
Use 1. This may serve to refute those, that ascribe it unto mans free will; so that first they make the calling of the faithfull to be uncertaine, as if the promises of God could be made void; and then they take away the glory it selfe of mans conversion from God, and give it unto man.
2. To exhort us, to give God thankes, for this so incomparable a good.
The Doctrines that arise from v. 2.
Doct. 1. All spirituall good things, are contained in these two words, Grace and peac….
For by Grace is meant both the free favour of God, and also the application and manifestation thereof in the hearts of the faithfull, by the operation of the holy Ghost; in the word and Sacraments. And by peace is meant quietnesse of mind, which is the fruit of grace. So that Grace is the first benefit, and Peace the last. And therefore all benefits that passe betweene are included therein, as in two extreames. Hereupon in all the Epistles almost the Apostles prayer and salutation is contained in these two: To Timothy and Titus, he addes mercy also, Grace, mercy and peace. But that is only an application of the same thing, which is signified by grace, and for a peculiar reason is added in those Epistles, because Timothy and Titus wanted a speciall kind of grace, in respect of the service, which they did undergoe in the Churches, in regard of their age, and those divers temptations, whereunto they were obnoxious in that Service. In the old Testament peace onelyonly was usually wished in their salutations, without any mention of Grace; but yet grace also at that time was understood: But in the time of the new Testament, which is the time of grace, and wherein all things are more fully delivered, it was most fitting, that grace should be named in such l…ke salutations.
Vse. This may serve to exhort and direct us, above all things to wish grace and Christian peace unto all those, to whom we are well-wishers.
Doct. 11. The desires of the faithfull are chiefly for those spirituall good things, Grace and peace.
Reason. The Reason of the Collection is this, because the Apostle in this beginning of the Epistle, labours to get the good will of those to whom he writes, by shewing the prayer that he had made for them: Now he could not effect this, if his prayer were not according to their desire; for if he should have wished any of those things, that they cared not for, such a wish would have done no good with them.
Vse. This may serve to exhort us all, to examine our selves according to this rule. For if wee make no reckoning at all, of the meanes and instruments of grace, but doe reject or despise those, that labour most to procure this grace and peace for us, we have cause to feare, that we are yet farre from the nature, and disposition of true beleevers.
Doct. 3. They which have gone farthest in faith and grace, have yet need of grace.
This is gathered therehence, that the Apostle wisheth grace unto those, that have obtained like pretious faith, with the Apostles themselves.
Vse. 1. This may serve to refute the Papists of their merits.
2. To exhort us to humility, and continuall prayer for the grace of God.
Doct. 4. Without Grace, there is no true peace.
Grace is the cause and foundation of peace, peace the effect and fruit of grace; it is the inheritance, which Christ left unto his disciples alone, Iohn 14. 27. Isay 48. last. For this peace is not an externall and worldly peace, but spirituall and internall. Before we are partakers of grace, we are called in Scripture, Gods enemies, so that we doe wage a kind of warre against God himselfe, and therefore also against the Angels of God, and other of his creatures. Now by grace, and by it alone is peace made.
Vse. This may serve to refute and reprove the folly of those men, which so please themselves, in that outward quietnesse which they enjoy, when in the meane time, they are utterly void and ignorant of the grace of God.
Doct. 5. We must seeke not only for grace and peace, but also for great abundance of it.
This is gathered from that word, Grace and peace be multiplyed. For the good things of that grace are such, that they cannot be too much: in this there is no sinning in excesse. Hence it is that the Apostle Paul alwayes exhorts the faithfull, and prayes also that the faithfull may abound more and more in all grace. And to the Ephesians he proposeth the breadth, and length, and depth, and height of this grace, that they may be rooted and grounded in it, Chap. 3. verse 18.
Vse 1. This may serve to refute and condemne those, that so rest in the present grace which they have, or seeme to have, that they looke for no more. Such do those men seeme to be, that thinke they know enough, beleeve enough, love enough, &c. And therefore they neglect both the publick and the private meanes, whereby they might be farther edified. The state of a Christian in this life is a state of building, not perfection: therefore as he would shew himselfe to be a foolish builder, that should rest in the middle of his worke, and not make up the perfect structure, so also in a Christian life.
2. To exhort us to stirre up our selves, and labour for more abundant grace and peace.
Argument 1. The first argument may be taken from the nature of grace and peace, which is such, that he that hath once tasted the sweetnesse thereof, cannot but desire a fuller draught of it, 1 Pet. 2. 2. 3. Desire the sincere milke, &c.
Argument 2. From the imperfect degree, that we have yet attained: We are for the most part, as new borne babes, as the Apostle speakes in the same place.
Argument 3. From the will of God, to whom nothing is more acceptable, then that we should seeke for plenty of his grace, Isay 55. 2. Prov. 9.
Argument 4. From the sinne or guilt, which followes the neglect of that duty. For as amongst men, if one should set before us most precious wares, and should commend them, and also offer them freely unto us, he could not but take it ill, if we should refuse them: so much more may we think that Gods anger is incensed towards those, that neglect and despise the riches of this grace, that he hath set before them and commended unto them.
Doct. 6. God is the only author of grace and peace.
This is gathered from 1 Peter 5. 10.
God is called the author of all grace. Hence by a kinde of appropriation he is called the God of grace, as in another place he is called the Father of mercies, and God of all consolations; and grace also in this signification is called the grace of God; so also of peace we finde in Scriptures, that God is called the God of peace, and true peace is every where called the peace of God.
Vse 1. This may serve to refute all the Papists, that manifest the contrary both in their words and practise. For they are wont to call the blessed Virgin the Mother of grace: so also they runne unto her and to other Saints, as if they were the authors of grace and peace.
2. To instruct and confirme us in this truth, that the bestowing of grace and peace depends upon the meere good will and pleasure of God. For when God is called the God of grace, it is meant also that he is the Lord of grace, who can according to his good pleasure give it to whom he will, and deny it to whom he will. This is gathered from 1 Thess. 5. 23. and 2 Thess. 3. 16. for he that in the former place is called the God of peace, in the latter is called the Lord of peace. Therefore when we see that grace & peace is granted unto some, & denied unto others, we should rest satisfied in the good will of God, according to the example of Christ, Matth. 10. For by so doing we give glory to God, as is evident.
3. To exhort us, to pray unto this great God to give us grace and peace.
Doct. 7. Jesus Christ is the beginning of all grace and peace.
God is the first and principall author, and so also Christ, as he is God: but as he is God and man, our Mediatour, so he is the beginning ordained by God, as the head, from whom all grace is to be derived unto his members, as into the vessels of grace; so that God is as it were the first and principall fountaine, Christ as the secondary fountaine, in whom is hid all grace that is to be given unto the faithfull, and the faithfull themselves are the vessels that draw and receive this grace, which runnes into them from these fountaines, and the word and Sacraments are as the channels.
Vse. This may serve to informe us of the manner, how we should seeke for grace, viz. that we should alwayes go unto God in Christ, because extra Christum, out of Christ, he is unto sinners not a God of grace and peace, but of vengeance, and a consuming fi…e.
Doct. 8. True faith is the instrumentall cause of grace and peace, and of the multiplying of both, whereby it is derived unto us.
Reason. Because by knowledge in this place is meant faith. For it is not meant a bare knowledge, but something more, which followes this knowledge, therefore it is not called, foreign, but foreign, that is, an acknowledging. 2. Thereby is meant an effectuall knowledge, such as there is no other taught us in the Scriptures, but faith. Now faith is signified by the name of knowledge, because by the hearing and knowledge of the word it is usually begotten in us. And faith is called the instrument of grace, not as it is in God himselfe, willing, intending, and ordaining spirituall good things unto us, for so grace is the cause of faith; but as the sense, fruit and knowledge of this grace is communicated unto us. For faith is so the fruit and effect of grace, that it hath the first place, and is the instrumentall cause of all following grace. And this efficacy it hath in respect of the object, which it layes hold of, Iesus Christ, because as we said before, he is the beginning of all grace, so that as Adam was the beginning of nature and the corruption thereof, and that relation which we have unto Adam by naturall generation, makes us partakers both of his nature and corruption: so Christ was made the beginning of life spirituall, and grace, and that relation of faith which we have unto Christ in our regeneration, makes us partakers both of the life and grace which is in Christ.
Vse. This may serve to exhort us, 1. To have a speciall care of our faith, if we would not be destitute of all the grace and peace of God. This is it which the Apostle saith elsewhere, above all, take the shield of faith, that is, above all things get faith, Ephes. 6. 16. This is it which is often pressed, By faith we are saved, by faith we stand, by faith we obtaine the victory, &c. 2. To labour also for the increase of faith, if … desire the increase of grace and peace. For grace is multiplyed by the multiplying of faith, and the knowledge of God. As in a house, which is inlightned by the Sunne, the more the windowes stand open, the more it is filled with light: so also in us, the more our faith is increased, the more is grace and peace increased in us. Let that therefore be our daily prayer, which was Christs Disciples, Lord increase our faith.