Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 13
Verse. 13.
Wherefore Gird up the loyns of your mind be sober and hope to the End, for the grace that is to be brought unto you at the Revelation of Iesus Christ.
THe great error of Mans mind, and the cause of all his Errors of Life, is the diverting of the soul from God, and turning down-ward to in feriour confidences, and comforts; and this mischoyce is the very root of all our miseries, therefore the maine end of the holy word of God, is, to untye the hearts of Men from the world, and reduce them. To God as their onelyonly rest, and solid comfort; and this is here the Apostles mark at which all the preceeding discourse aimes, it all meets and terminates in this exhortation. Wherefore gird up the loyns of your mind &c.
In the words are those 3 things 1. the great stay, and comfort of the soul, which the Apostle repeats, and represents to his afflicted brethren. 2. his Exciting them to the right apprehension, and confident Expectation of it. 3. the Inference of that Exhortation.
The matter of their comfort is, the grace which is brought to them at the Revelation of Iesus Christ. some for grace read joy, having as it seem's for foreign read foreign the words are not more near one to an other, than the things they signify. Grace and joy, but 'its most commonly thus read.
The estate of Grace, and that of glory are not onelyonly so inseparably connexed, but so like one to the other, yea, so essentialy the same, that the same expressions in scripture do often fit both of them, and so fit them, that it is doubtfull for which of the two to understand them, but the hazard is not great, seeing they are so near, and so one, grace being glory begun, and glory grace compleated, both often called the Kingdom… of God. So grace here brought to them, is either the doctrine of grace in the Gospel, wherein Jesus Christ, is reveal'd, and that Grace in him, for all the whole tenour of the Covenant of Grace, and every Clause of it holds in him. His precious name runs throw it all, 'tis the Grace of salvation to be fully perfected at the last, and clearest Revelation of Jesus Christ, and for this rather I take it here, for that the Apostles nearest foregoing words were concerning that, and it is set up here as the object of hope, which though often put for faith, yet in its proper notion, looks out to that which is to come.
This is the last act of Grace, and yet still it is called by it self, and not turn'd into the name of merit, notwithstanding all the obedience, and all the sufferings of the Saints that have gone before it, yea, even the salvation to be revealed to them is called Grace▪ but 'tis needless to insist on this, for certainly none that partake of Grace, will be of another mind, or ever admit the mixture of the least notion of self deserving.
Though much dispute hath been bestow'd on this, and Questions multiplying in the disputants hands, (as is usuall in Controversies) one growing out of another, yet truely, I think, the debate in this, to be but waste, 'tis not onelyonly against the voyce of the scriptures, and of Grace it self in the soul; but even against sound Reason, to imagine any meriting, properly taken, in any mere Creature at his Creators hands, who hath given him his being of which gift all his services, and obedience fall short, so that he can never come to be upon even disengaged terms, much less to oblige a new, and deserve somewhat further. besides, that same Grace by which any serves, and obeys God, is likewise his own gift, as 'tis said, All things come of thee, and of thine own have I given thee; both the ability, and the will of giving to him, is from him, so that in these respects, not Angels; nor Man in Innocency could properly merit at the hands of God, much less Man lost, redeemed again, and so coming under the new obligation of Infinite Mercy. And this is so evident a truth, that the learnedst and most ingenuous Jesuits, and Schoolmen have in divers passages of their writings acknowledg'd it, that there cannot be any Compensation, and much less merit from the creature to God. but onelyonly in relation to his own free purpose, and the tenour of his word, and Covenant, which is inviolable, because he is unchangeable, and truth it selfe.
His first grace he gives freely, and no less freely the increases of it, and with the same gracious hand sets on the Crown of glory upon all the Grace that he hath given before. 'Tis but the following forth of his own work, and fulfilling his own thoughts of free Love, which love hath no cause, but in himself, and finds none worthy: But gives them all the worthiness they have, and accepts of their Love, not as worthy in it self to be accepted, but because he himself hath wrought it in them, not onelyonly the first tastes, but the full draught of the waters of life is freely given Reve. 22.17. nothing brought with them but thirst.
That is to be brought] not that is brought, or that shall be brought, but if we will render it strictly, it is, that is a bringing to you. That blessedness, that Consummation of grace the Saints are hastening forward to, walking on in their way wheresoever it lyes indifferently, through honour, and dishonour, through evill report, and good report. And as they are hastening to it, it is hastn'ng to them in the course of time, every day brings it nearer to them than before, and notwith standing all difficulties, and dangers in the way, they that have their eye and hopes upon it, shall arrive at it, and it shall be brought safe to their hand, all the malice of men and Devils shall not be able to cut them short of this grace, that is a bringing to them against the day of the Revelation of Iesus Christ.
At the Revelation of Iesus Christ.] This is repeated from the 7th. Verse. and it is a day of Revelation, a Revelation of the just judgement of God▪ Rom. 2, 5. And thus it would be to all, were it not, that it is withall, the Revelation of Iesus Christ; therefore is it a day of Grace, all Light, and blessedness to them that are in him, because they shall appear in him, and if he be glorious, they shall not be inglorious, and ashamed, indeed were our secret sins then to be set before our own eyes, in their affrightfullest visage, and to be set open to the view of Angels, and Men, and to the eye of divine Justice, and we lest alone so revealed, who is there that could gather any comfort? and would not rather have their thoughts fill'd with horrour at the remembrance and expectation of that day, and thus indeed all unbelieving and ungodly Men may look upon it, and find it terrible, but to those that are shadowed under the Robe of Righteous Jesus, yea that are made one with him, and shall partake of his glory in his appearing, 'tis the sweetest, the most comfortable thought that their souls can be entertain'd, and possess'd withall, to remember this glorious Revelation of their Redeem…r.
'Tis their great grief here, not that themselves are hated, and vilified; but that their Lord Jesus is so little known and therefore so much despised in the world, he is vail'd, and hid from the world, many Nations acknowledge him not at all, and many of those that do in word confess, yet in deed deny him, that have a form of Godliness and do not onelyonly want but mock and scoffe the power of it, and to such Christ is not known, his Excellencies are hid from their eyes, now this glory of their Lord being tender to them that Love him, they rejoyce much in the consideration of this, that there is a day at hand, wherein he shall appear in his bright, and full glory to all nations, and all shall be forc'd to acknowledge him it shall be with out doubt, and unquestion'd to all, that here is the Messiah, the Redeemer, the Judge of the world.
And as it is his day of Revelation, 'its also the Revelation of all the adopted sons of God in him, Rom. 8.9. they are now accounted the refuse of the world, exposed to all kind of comtempts, but then; the beams of Christ's glory shall beautifie them, and they shall be known for his 1 Ioh. 3… 2. Col. 3, 4.
Next there is, The Exhortation. Hope to the end. The difference of these two graces, faith and hope is so small, that the one is often taken for the other in Scripture, 'tis but a divers aspect of the same confidence, faith apprehending the infallible truth of those divine Promises, of which Hope doth assuredly expect the accomplishment, and that is their truth, so that this immediately results from the other· This is the Anchor pitch'd within the vail that keeps the soul firm against all the tossings on these swelling Seas, and the winds and tempests that arise upon them. The firmest thing in this Inferiour world is a believing soul.
Faith establishes the heart on Jesus Christ, and Hopelifts it up, being on that Rock over the head of all intervenient Dangers, Crosses, and Tentations, and sees the glory and happiness that followes after them.
To the end] Or perfectly, and therefore the Christian seeks most earnestly, and yet waits most patiently, Psal. 130.6. Indeed this hope is perfect in continuance, 'tis a hope unto the end, because 'tis perfect in its nature, although imperfect in degree, sometimes doubtings intermixed with it in the Christian soul, yet this is their infirmity, as the Psalmist speaks, not the infirmity, and insufficiency of the object of their hope. Worldly hopes are in their own nature imperfect, they do imply in their very being doubtfulness, and wavering, because the things whereon they are built are inconstant, and uncertain and full of deceit, and disappointments, how can that Hope be immoveable, that is built upon moving sands or quagmire. 'Tis that which is it self unfixed, cannot give stability to any other thing resting on it, but because the truth and goodness of the immutable God is the foundation of spiritual hope, therefore it is assur'd, and like Mount Sion that cannot be removed, and this is its perfection.
Now the Apostle exhorts his Brethren, to endeavour to have their hearts possess'd with as high a measure, and degree of this hope, as may be, seeing in it self it is so perfect and firm, so assur'd an Hope, that they aspire to all the assurance and perfection of it they can attain.
This Hope, as I conceive, is not only to have the habit of it strong in the Soul, but to act it often, to be often turning that way; to view that approaching day of Liberty. Lift up your heads for the day of your Redemption draweth nigh. Where this hope is often acted, it will grow strong, as all habits doe and where 'tis strong, it will work much, and delight to act often, and will control both the doubtings and the other many impertinent thoughts of the mind, and force them to yeild the place to it: Certainly they that affect that coming of Christ much, will look often out to it, we are usually hoping, after other things, that doe but offer themselves to draw us after them, and to scorn us. What are the breasts of most of us, but so many nests of foolish hopes, and fears intermixed, that entertain us day and night, and steal away our precious hours from us, that might be laid out so gainfully upon the wise and sweet thoughts of Eternity, and upon the blessed and assured hope of the coming of our beloved Saviour.
The other words of Exhortasion hereu…ed are subservient to this end, that this hope may be the more perfect and firm, and is much after the same manner joyned by our Saviour. Luke. 12.35. with the expectance and waiting for his coming, and in this posture the Israelites eating the passover were expecting their deliverance, so we our full and final freedom.
If you would have much of this, call off your affections from other things, that they may be capable of much of it. The same eye cannot both look up to Heaven, and down to earth at the same time; the more your affections are truss'd up, and disentangled from the world, the more expedite and active will they be in this hope; the more sober they are, the less will they fill themselves with the course delights of earth, the more room will there be in them, and the more they shall be filled with this hope. It is great folly in our spiritual warfare, to charge our selves superfluously. All fulness of one thing hinders the receiving, and admittance of any other; especially of things so opposite, as these fulnesses are opposed. Be not drunk with wine wherein is excess but be ye filled with the Holy Ghost, saith the Apostle, that is a brutish fulness, makes a Man no Man, this Divine, makes him more than a Man, 'twere happy to be filled thus, as that it might be call'd a kind of drunkenness, as it is was with the Apostles. Act. 2.
Be sober] Or Watch, the same word signifies both, and with good reason; for you know the unsober cannot watch. Now though one main part of sobriety is that which more properly and particularly bears this name, temperance in meat, and drink, and against this, not only the purity, and spirtualness of Religion; but even moral vertue inveighs as its special Enemy; yea nature it self, and they that only naturally consider the body, and its interest of Life, and health, find reason enough to cry down this base intemperance, which is so hateful by its own deformity, and withal carries its punishment along with it. But this sobriety is indeed most necessary for the preservation of grace, and spiritual temper of the soul, and is here intended; yet I conceive 'tis not all that is here meant, the word is more general, for the moderate and sober use of all things worldly, as he sayes, Gird up the loynes of your mind, so 'tis to be understood, let your minds be sober, all your affections inwardly attempered to your spiritual condition, not glutting your selves with fleshly, and perishing delights of any kind, for the more you take in of these, the less you shall have of spiritual comfort, and of this perfect hope. They that pour out themselves upon present delights look not like strangers, and hopeful expectants of another Life, and better pleasures.
And certainly the Captain of our Salvation will not own them for his followers, that lye down to drink of these waters, but only such as in passant take of them with their hand. As excessive eating or drinking makes the body sickly, and lazy, fit for nothing, but sleep, and besots the mind, cloyes up the way with filthy crudities through which the spirits should pass, bemires them, and makes them move heavily as a coach in a deep way; thus doth all immoderate use of the world, and its delights wrong the soul in its spiritual condition, makes it sickly and feeble, full of spiritual distempers, and inactivity; benummes the graces of the spirit, and fills the soul with sleepy vapours, makes it grow secure, and heavy in spiritual exercises, and obstructs the way and motion of the spirit of God in the soul: therefore if you would be spiritual, healthful, and vigorous, and enjoy much of the consolation of heaven, be sparing, and sober in those of the earth, and what you abate of the one shall be certainly made up in the other. Health, and a good constitution of body is a more constant remaining pleasure then that of excess and momentany pleasing of the palate, thus the comfort of this hope is a more refined, and more abiding contentment than any is in the passing enjoyments of this world, and 'tis a foolish bargain to exchange a drachme of the one for many pounds of the other. Consider how pressingly the Apostle St. Paul reasons. 1 Cor. 9.25. And take withall our Saviours exhortation. Be sober and watch, for ye know not at what hour your Lord will come.
The double minded man (sayes S. Iames) is unstable in all his wayes; although the word signifies usually deceitfulness and dissimulation of mind, answering to the Hebrew phrase of a heart and a heart: Yet here I conceive it hath another sense agreeable to the Apostles present discourse and scope; 'tis doubtfulness, and unsetled wavering of mind.
'Tis impossible that the course of Life can be any other but uneven, and incompos'd, if the spring of it, the heart, whence are the issues of Life, be so, a Man that is not agreed within, not of one mind with himself, although there were nothing to trouble, nor alter him from without, that inward commotion is a sufficient principle, and cause of inconstancy: How much more then must he waver, when he is assaulted, and beat upon by outward oppositions he is like the waves of the Sea, of himself ever fluctuating to and fro according to the Natural Instability of that Element: and then being expos'd to the tossings of all the waves that arise.
'Tis therefore in Religion a main thing to have the heart establish'd, and fixed in the belief, and hope of the great things we look for, this will beget strength of resolution, and constancy in action, and in suffering too. And this is here our Apostles great intent to ballast the souls of his Brethren with this firm belief, that they might sail even, and steady in those Seas of trouble. Wherefore (sayes he) if these things we have spoken be thus, if there i… indeed truth in them, and you believe it so, what remains then, but to resolve for it upon any terms, to fit for the journey whatsoever be the difficulties, and in them all to keep up the soul by that certain hope that will not dissappoint us.
What he hath said before, is as it were showing them some fruits, some clusters of grapes of that promised Land, and this Exhortation is answerable to Caleb's word there Num. 13. Seeing 'tis so good a Land, let us go up and possess it, though there be fleshly objects, Sons of Anak, Giants of tentations and afflictions, and sins to be overcome ere it be ours, yet 'tis well worth all our labour, and our God hath ascertain'd us of the victory, and given us by his own word undoubted hope of possessing it.
That which he principally exhorts in this Verse, is the right placing and firm continuing of our hope. When we Consider, how much of our Life is taken up this way, in hoping for things we have not, and that even they who have most of what others are desiring and pursuing; yet are still hoping for somewhat further, and when Men have attained one thing, though it be something they promis'd themselves to rest contented withal, yet presently upon obtaining it, Hope begins to find out some new matter for it selfe. I say considering the uncessant working of this passion throughout our life, 'tis of very much concernment for us to give it a right object, and not still to be living in vanity, and uncertainty. Here is then that for our hope to apply it self to, after which it needs not change, nor can change without the greatest loss. Hope for the Grace that is coming at the Revelation of Jesus Christ, bestow all your hope on this, and recal it not. Hope perfectly and to the end.
The other part of the Exhortation relates to this as the main end, and in the Original runs in this form, wherefore girding up the loines of your mind being sober, hope, and, to the end hope may be the more perfect, and endure to the end, and more like it selfe heavenly, your minds must be freed from the Earth, that they may set for heaven, and this is expressed in two several words but both meaning much the same thing; that temper of sobriety, and posture of being girt, are no other, but the same removal of earthly mindedness, and incumbring cares and desires of earthly things.
Gird up the loynes] The custom of those Countries was, that wearing long garments they trussed them up for work or journey. Chastity is indeed a Christian grace, and a great part of the souls freedom and spiritualness, and fits it much for Divine things, yet I think it is not so particularly, and only intended in this expression, as St Ierom and others take it, for, though the girding of the loynes seem to them to favour that sense, 'tis only in allusion to the manner of girding up used, and besides the Apostle here makes it clear, he meant somewhat else; for he sayes, the Loynes of your minds, gather up your affections that they hang not down to hinder you in your Race, and so in your Hopes of obtaining, and do not only gather them up, but tye them up, that they fall not down again, or if they do, be sure to gird them straiter then before, thus be still as men for your journey, tending to another place. This is not our home, nor the place of our rest, therefore our loines must be still girt up, our affections kept from training and dragging down upon the Earth.
Men that are altogether earthly and profane, are so far from girding up the loines of their mind, that they set them whole downwards, the very highest part of their soul is glued to the Earth, and they are daily partakers of the Serpents curse, they go on their Belly, and eat the dust they mind earthly things. Now this disposition is inconsistent with Grace; but they that are in some measure truly godly, though they grovel not so, yet may be somewhat guilty of suffering their affections to fall too low, that is, too much conversant with vanity, and further engaged than is meet to some things that are worldly, and by this means abate of their heavenly hopes, and make them less perfect, less clear and sensible to their souls.
And because they are most subject to take this Liberty in the fair and calm weather of porsperity, God doth often, and wisely, and mercifully cause rough blasts of affl…ction to arise upon them to make them gather their loose garments nearer to them and gird them closer.
Let us then remember our way, and where we are▪ and keep our garments girt up, for we walk amidst thornes and briers, that, if we let them down, will entangle and stop us, and possibly tear our garments, we walk through a world where there is much mire of sinfull pollutions, and therefore cannot but defile them, and the croud we are among will be ready to …read on them, yea our own feet may be entangled in them, and so make us stumble, and possibly fall. Our onelyonly safest way is to gird up our affections wholly.
This perfect hope is inforced by the whole strain of i…: for well may we fixe our Hope on that happiness to which we are appointed in the Eternall Election of God. Ver. 2. and born to it by our new birth. Ver. 3, 4. and preserv'd to it by his almighty power. Ver. 5. and cannot be cut short of it by all the afflictons and oppositions in the way, no nor so much as depriv'd by them of our present Joy, and comfort in the assurance of it. Ver. 6, 7, 8, 9. And then being taught the Greatness and Excellency of that blessed Salvation by the doctrine of the prophets, and Apostles, and the admiration of Angels, all these conspire to confirme our Hope, to make it perfect, and persevering to the End.
And we may also Learn by the foregoing doctrine that this is the place of our triall and conflict, but the place of our rest is above, we must here have our Loynes girt, but when we come there, we may wear our long white Robes at their full length without disturbance, for there is nothing there, but peace and without danger of defilement, for no unclean thing is there, yea the streets of that new Jerusalem ar… pav'd with pure gold, to him then that hath prepared that City for us let us ever give praise.