(3-12) PANEGYRIC OF THE GOSPEL FROM A HEBREW POINT OF VIEW.--The Apostle thanks God for the resurrection of Jesus Christ. That fact is a regeneration of us, and a pledge of future glory, in view of which such afflictions as beset the Asiatic Hebrews were seen to serve a purpose, and that purpose the very "salvation" which had formed the theme of the Old Testament.

(3) Blessed.--A form consecrated to God alone (e.g., Mark 14:61; Romans 9:5; 2Corinthians 11:31), a completely different word from the "blessed," or happy, of the Beatitudes; and differing from the "blessed" of the Virgin Mary (Luke 1:28; Luke 1:42) in that this form implies that blessing is always due on account of something inherent in the person, while that only implies that a blessing has been received. The idea of blessing God (literally, speaking Him well, Psalm 100:3) is, of course, wholly Hebrew.

Of our Lord Jesus Christ.--No longer only "the Lord God of Israel," as, e.g., 1Chronicles 29:10; 2Chronicles 6:4; Luke 1:68; He is now in a nearer, tenderer relation to these members of the new covenant. He is the Father of the Messiah, and yet the God whom Jesus adores (John 20:17).

Which according to his abundant mercy.--This is the reason for which God deserves blessing from us. The word "according" never means exactly the same as "in" or "by"; here it rather shows that the particular instance was in keeping with what might have been expected, had we but known, from the "much pity" which God must have felt for creatures so forlorn. Our regeneration was no sudden capricious favour.

Hath begotten us again.--Rather, begat us again--the historical moment being here given as that of the resurrection of Christ. This great word, which is St. Peter's own, being only found again in 1Peter 1:20, evidently contains the whole meaning of the being "born from above" or "begotten all over again" of John 3:3, of the "fresh creation" of 2Corinthians 5:17, Galatians 6:15, of the "regeneration" of Titus 3:5, of the "begotten of God" in St. John's Epistle, and (to a certain extent) of the "brought He us forth" of James 1:18. It seems to indicate that, if it takes effect, it makes a complete change not only in the condition and prospects of the man, but in the man himself: such a change, for example, as would pass over an animal if it were suddenly to receive the powers of a human being. It is no metaphor when the change from the natural man to a man united with the Incarnate God is described as an act of creation parallel only to those of the creation of matter and force (Genesis 1:1-2), the creation of life (Genesis 1:21), and the creation of humanity (Genesis 1:27), for, according to St. Peter's teaching, we are thus actually made "partakers of the divine nature" (2Peter 1:4).

Unto a lively hope.--Or, into a living hope. Before this regeneration there was nothing to look forward to--at best a kind of dead-alive surmise that there might be something beyond the weary world. But as the animal we have imagined would find himself suddenly new-begotten into a state in which he was conscious of himself and of God, so we found ourselves new-begotten into a state of definite and most energetic expectation of whole saecula saeculorum--worlds beyond worlds--of bliss before us.

By the resurrection of Jesus Christ.--Mystically speaking, the moment of our emergence into this new glow of expectation was that when the Messiah Jesus, who had been cut off, emerged from among the dead. Then we saw it all! St. Peter, indeed, is speaking, so far as himself was concerned, not mystically, but literally, as his history before and after the Resurrection shows. To him, and to the other Apostles, the Resurrection was a regeneration, and they became new beings. To subsequent Christians precisely the same effect takes place when (suddenly or gradually) the fact of the Resurrection is acknowledged and its significance realised. (See what St. Paul says, Philippians 3:10.) Yet we must not confine the meaning of the words to the effects of this conscious realisation. St. Peter is viewing the transaction theologically, i.e., from God's point of view, not phenomenally, from man's. He speaks of the begetting, not of the being born--of the Resurrection itself, not of the preaching of the Resurrection. To God, with whom, according to St. Peter, time does not exist (2Peter 3:8), there is no interval between His begetting of Christ again from the dead (Acts 13:33; Revelation 1:5), and His begetting of us again thereby. In the mystery of our union with the Incarnate Word, His historical resurrection did, through baptism, in some ineffable manner, infuse into us the grace which makes new creatures of us. Archbishop Leighton says well, "Not only is it (the Resurrection) the exemplar, but the efficient cause of our new birth." (See below, 1Peter 3:21, and Romans 6:4.)

Verse 3. - Blessed be the God and Father of our Lord Jesus Christ. The Greek word rendered "blessed" (εὐλογητός) is used by the New Testament writers only of God; the participle εὐλογημένος is said of men. St. Peter adopts the doxology used by St. Paul in writing to the Churches at Corinth and Ephesus (2 Corinthians 1:3; Ephesians 1:3), the last being one of those to which this Epistle is addressed. It is a question whether the genitive, "of our Lord Jesus Christ," depends on both substantives or only on the last. The Greek will admit either view, and there are high authorities on both sides. On the whole, the first seems the most natural interpretation. The Lord himself had said, "I ascend unto my Father, and your Father; and to my God, and your God" (John 20:17). He could not say, "our God," for the relations are widely different; he could say, "my God," as he had said upon the cross; for, in the well-known words of Theophylact, "he is both the God and the Father of one and the same Christ; his God, as of Christ manifest in the flesh; his Father, as of God the Word." So St. Paul, after using this same form of salutation in Ephesians 1:3, speaks of God in the seventeenth verse as "the God of our Lord Jesus Christ, the Father of glory" (comp. also Romans 15:6; 2 Corinthians 11:31; Colossians 1:3). Which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead; rather, begat, as in the Revised Version. St. Peter refers our regeneration back to the great fact of the resurrection of Christ. The Lord Jesus Christ is "the First-begotten of the dead" (Revelation 1:5); we are "buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead" (Colossians 2:12). The Church, "which is his body" (Ephesians 1:23), died with him in his death, rose with him in his resurrection. Christians individually are baptized into his death, "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:4). The resurrection of Christ was in a real sense the birth of the Church. Therefore St. Peter, who in 1 Peter 3:21 speaks so strongly of the effect of holy baptism, here refers oar regeneration to that without which baptism would be an empty ceremony, the resurrection of our Lord. God's great mercy (comp. Ephesians 2:4, 5, "God, who is rich in mercy.... hath quickened us together with Christ") is the first cause of our new birth, Christ's resurrection is the means through which it was accomplished. St. Peter alone of the New Testament writers uses the word here rendered "hath begotten again" (ἀναγεννήσας); it occurs also in ver. 23. But our Lord himself, and his apostles St. James and St. Paul, teach the same truth to similar words (see John 3:5; James 1:18; Titus 3:5). Some commentators, as Luther, Bengel, etc., connect the words, "by the resurrection," etc., not with "hath begotten us again," but with the word "lively" or "living" - a hope that liveth through the resurrection of Jesus Christ. This connection is grammatically possible, and gives a good and true meaning; it is the resurrection of the Lord Jesus Christ which makes the Christian's hope living and strong; but the other explanation seems more natural, and is supported by such passages as Romans 4:25, and 1 Peter 3:21 of this Epistle. The heavenly inheritance is the ultimate end of our regeneration; the hope of that inheritance is the present joy of the Christian life. St. Paul reminds the Ephesian Christians that when they were without Christ they had no hope (Ephesians 2:12); but God according to his great mercy begat us again into a new life, and one important aspect of that new life is hope, the hope of ever-deepening fellowship with God now, of everlasting life with God in heaven. That hope is living; it is "pervaded with life, carrying with it in undying power the certainty of fulfillment (Romans 5:5), and making the heart joyful and happy." (Huther); "it has life in itself, and gives life, and has life as its object" (De Wette). And it liveth, it doth not perish like the hopes of this world, but it lives on in ever fuller joy till it reaches its consummation in heaven; even there "hope abideth," forever in heaven there will be, it seems, a continual progress from glory to glory, nearer and nearer to the throne. St. Peter is the apostle of hope. "He loves," says Bengel, "the epithet living, and the mention of hope."

1:1-9 This epistle is addressed to believers in general, who are strangers in every city or country where they live, and are scattered through the nations. These are to ascribe their salvation to the electing love of the Father, the redemption of the Son, and the sanctification of the Holy Ghost; and so to give glory to one God in three Persons, into whose name they had been baptized. Hope, in the world's phrase, refers only to an uncertain good, for all worldly hopes are tottering, built upon sand, and the worldling's hopes of heaven are blind and groundless conjectures. But the hope of the sons of the living God is a living hope; not only as to its object, but as to its effect also. It enlivens and comforts in all distresses, enables to meet and get over all difficulties. Mercy is the spring of all this; yea, great mercy and manifold mercy. And this well-grounded hope of salvation, is an active and living principle of obedience in the soul of the believer. The matter of a Christian's joy, is the remembrance of the happiness laid up for him. It is incorruptible, it cannot come to nothing, it is an estate that cannot be spent. Also undefiled; this signifies its purity and perfection. And it fadeth not; is not sometimes more or less pleasant, but ever the same, still like itself. All possessions here are stained with defects and failings; still something is wanting: fair houses have sad cares flying about the gilded and ceiled roofs; soft beds and full tables, are often with sick bodies and uneasy stomachs. All possessions are stained with sin, either in getting or in using them. How ready we are to turn the things we possess into occasions and instruments of sin, and to think there is no liberty or delight in their use, without abusing them! Worldly possessions are uncertain and soon pass away, like the flowers and plants of the field. That must be of the greatest worth, which is laid up in the highest and best place, in heaven. Happy are those whose hearts the Holy Spirit sets on this inheritance. God not only gives his people grace, but preserves them unto glory. Every believer has always something wherein he may greatly rejoice; it should show itself in the countenance and conduct. The Lord does not willingly afflict, yet his wise love often appoints sharp trials, to show his people their hearts, and to do them good at the latter end. Gold does not increase by trial in the fire, it becomes less; but faith is made firm, and multiplied, by troubles and afflictions. Gold must perish at last, and can only purchase perishing things, while the trial of faith will be found to praise, and honour, and glory. Let this reconcile us to present afflictions. Seek then to believe Christ's excellence in himself, and his love to us; this will kindle such a fire in the heart as will make it rise up in a sacrifice of love to him. And the glory of God and our own happiness are so united, that if we sincerely seek the one now, we shall attain the other when the soul shall no more be subject to evil. The certainty of this hope is as if believers had already received it.Blessed be the God and Father of our Lord Jesus Christ,.... The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life; and such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here: by "God" is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed: the words are rendered in the Arabic and Ethiopic versions without the copulative "and", thus, "blessed be God the Father"; and if that is retained, they, may be rendered thus, "blessed be God, even the Father"; as in 2 Corinthians 1:3 and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; see Gill on Ephesians 1:3.

which, according to his abundant mercy, hath begotten us again: regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he hath made us creatures, and hath given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being. To be "begotten again", and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures: God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is,

unto a lively hope; meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be "lively", or "living", inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end: or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, "unto hope of life": that is, or eternal life; and so reads one of Stephens's copies. Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is,

by the resurrection of Jesus Christ from the dead; which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power: or the clause may be connected with the foregoing, "unto a lively hope"; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.