AGuidetoFerventPrayer

byA.W.Pink

TABLEOFCONTENTS

Introduction

Chapter1:Hebrews13:20,21

Chapter2:1Peter1:3-5

Chapter3:1Peter5:10,11

Chapter4:2Peter1:2,3

Chapter5:Jude24,25

Chapter6:Revelation1:5,6

Introduction

Much has been written on what is usually called "the Lord's Prayer"(which I prefer to term "the Family Prayer") andmuch upon the highpriestlyprayerofChristinJohn17,butverylittleupontheprayersoftheapostles.PersonallyIknowofnobookdevotedtotheapostolicprayers,and except for a booklet on the twoprayers ofEphesians 1 and3havebeen scarcely any separate expositionof them. It is not easy to explainthis omission. One would think that the apostolic prayers are so filledwithimportantdoctrineandpracticalvalueforbelieversthattheyshouldhave attracted the attention of thosewhowrite on devotional subjects.Whilemany of us verymuch deprecate the efforts of thosewhowouldhaveus believe that theprayers of theOldTestament are obsolete andinappropriateforthesaintsofthisGospelage, itseemstomethatevenDispensational teachers should recognize and appreciate. the peculiarsuitability to Christians of the prayers recorded in theEpistles and the

BookofRevelation.Withtheexceptionof theprayersofourRedeemer,only in the Apostolic prayers are praises and petitions specificallyaddressedto"theFather."OfalltheprayersofScripture,onlytheseareoffered in the name of the Mediator. Furthermore, in these apostolicprayersalonedowefindthefullbreathingsoftheSpiritofadoption.

Howblessed it is tohear someelderly saint,whohas longwalkedwithGodandenjoyed intimate communionwithHim,pouringouthisheartbefore the Lord in adoration and supplication. But how much moreblessedwouldwe have esteemed ourselves hadwe had the privilege oflistening to the Godward praises and appeals of those who hadcompaniedwithChristduringthedaysofHistabernaclingamongmen!Andifoneoftheapostleswerestillhereuponearth,whatahighprivilegewe would deem it to hear him engage in prayer! Such a high one,methinks, thatmost of uswould be quitewilling to go to considerableinconvenienceandto travela longdistance inorder tobe thus favored.Andifourdesireweregranted,howcloselywouldwelistentohiswords,howdiligentlywouldweseektotreasurethemupinourmemories.Well,no such inconvenience,no such journey, is required. It haspleased theHolySpirittorecordanumberoftheapostolicprayersforourinstructionand satisfaction. Do we evidence our appreciation of such a blessing?Haveweevermadealistofthemandmeditatedupontheirimport?

NoApostolicPrayersInActs

Inmypreliminarytaskofsurveyingandtabulatingtherecordedprayersoftheapostles,twothingsimpressedme.Thefirstobservationcameasacompletesurprise,whilethesecondwasfullyexpected.Thatwhichisapttostrikeusasstrange—tosomeofmyreadersitmaybealmoststartling—is this: the Book of Acts, which supplies most of the information wepossess concerning the apostles, has not a single prayer of theirs in itstwenty-eight chapters. Yet a little reflection should show us that thisomissionisinfullaccordwiththespecialcharacterofthebook;forActsis much more historical than devotional, consisting far more of achronicleofwhattheSpiritwroughtthroughtheapostlesthaninthem.The public deeds of Christ's ambassadors are there made prominent,ratherthantheirprivateexercises.Theyarecertainlyshowntobemenofprayer, as is seen by their own words: "But we will give ourselves

continuallytoprayer,andtotheministryoftheword"(Acts6:4).Againandagainwebeholdthemengagedinthisholyexercise(Acts9:40;10:9;20:36;21:5;28:8),yetwearenot toldwhat theysaid.TheclosestLukecomes to recording words clearly attributable to apostles is in Acts8:14,15, but even there hemerely gives us the quintessence of that forwhichPeterandJohnprayed.IregardtheprayerofActs1:24asthatofthe120disciples.Thegreat,effectualprayerrecordedinActs4:24-30isnot that ofPeter andJohn,but that of thewhole company (v. 23)whohadassembledtoheartheirreport.

Paul,anExemplarinPrayer

The second feature that impressedmewhile contemplating the subjectthat is about to engage us, was that the greatmajority of the recordedprayersoftheapostlesissuedfromtheheartofPaul.Andthis,aswehavesaid,wasreally tobeexpected. Ifoneshouldaskwhythis isso,severalreasonsmightbegiveninreply.First,Paulwas,preeminently,theapostletotheGentiles.Peter,James,andJohnministeredprincipallytoJewishbelievers(Galatians2:9),who,evenintheirunconverteddays,hadbeenaccustomedtobowthekneebeforetheLord.ButtheGentileshadcomeoutofheathenism,anditwasfittingthattheirspiritualfathershouldalsobe their devotional exemplar. Furthermore, Paul wrote twice as manyGod-breathed epistles as all the other apostles added together, and hegaveexpressiontoeighttimesasmanyprayersinhisEpistlesastherestdid inall of theirs.But chiefly,we call tomind the first thingourLordsaidofPaulafterhisconversion:"for,behold,heprays" (Acts9:11, ital.mine). The Lord Christ was, as it were, striking the keynote of Paul'ssubsequent life, for he was to be eminently distinguished as a man ofprayer.

It isnot that theotherapostlesweredevoidof thisspirit.ForGoddoesnotemployprayerlessministers,sinceHehasnodumbchildren."Cryingdayandnightuntohim" isgivenbyChrist asoneof thedistinguishingmarks of God's elect (Luke 18:7, brackets mine). Yet certain of HisservantsandsomeofHissaintsarepermittedtoenjoycloserandmoreconstant fellowshipwith the Lord than others, and suchwas obviouslythecase(withtheexceptionofJohn)withthemanwhoononeoccasionwas even caught up into Paradise (2 Corinthians 12:1-5). An

extraordinary measure of "the spirit of grace and of supplications"(Zechariah 12:10) was given him, so that he appears to have beenanointedwith that spirit of prayer above evenhis fellowapostles. Suchwas the fervor of his love for Christ and themembers of HismysticalBody, suchwas his intense solicitude for their spiritual well-being andgrowth, that there continually gushed fromhis soul a flowof prayer toGodforthemandofthanksgivingontheirbehalf.

TheWideSpectrumofPrayer

Beforeproceeding further it shouldbepointedout that in this seriesofstudies Idonotpropose to confinemyself to thepetitionaryprayersofthe apostles, but rather to take in a wider range. In Scripture prayerincludesmuchmorethanmerelymakingknownourrequeststoGod.Weneedtoberemindedofthis.Moreover,webelieversneedtobeinstructedin all aspects of prayer in an age characterized by superficiality andignorance ofGod-revealed religion. A key Scripture that presents to ustheprivilegeofspreadingourneedsbeforetheLordemphasizesthisverything: "Be careful for nothing; but in every thing by prayer andsupplication with thanksgiving let your requests be made known untoGod" (Philippians 4:6, ital. mine). Unless we express gratitude formerciesalreadyreceivedandgive thankstoourFather forHisgrantingus thecontinued favorofpetitioningHim,howcanweexpect toobtainHis earand thus to receiveanswersofpeace?Yetprayer, in itshighestand fullest sense, rises above thanksgiving for gifts given: the heart isdrawn out in contemplating the Giver Himself, so that the soul isprostratedbeforeHiminworshipandadoration.

Thoughweoughtnottodigressfromourimmediatethemeandenterintothesubjectofprayeringeneral,yetitshouldbepointedoutthatthereisstillanotheraspectthatoughttotakeprecedenceoverthanksgivingandpetition,namelyself-abhorrenceandconfessionofourownunworthinessandsinfulness.ThesoulmustsolemnlyreminditselfofWhoitisthatistobeapproached,even theMostHigh,beforewhomthevery seraphimveiltheirfaces(Isaiah6:2).ThoughDivinegracehasmadetheChristiana son, nevertheless he is still a creature, and as such at an infinite andinconceivabledistancebelowtheCreator.Itisonlyfittingthatheshoulddeeply feel this distance between himself and his Creator and

acknowledgeitbytakinghisplaceinthedustbeforeGod.Moreover,weneedtorememberwhatwearebynature:notmerelycreatures,butsinfulcreatures.ThusthereneedstobebothasenseandanowningofthisaswebowbeforetheHolyOne.Onlyinthiswaycanwe,withanymeaningandreality,pleadthemediationandmeritsofChristasthegroundofourapproach.

Thus, broadly speaking, prayer includes confession of sin, petitions forthe supply of our needs, and the homage of our hearts to the GiverHimself.Or,wemaysaythatprayer'sprincipalbranchesarehumiliation,supplication,andadoration.Hencewehopetoembracewithinthescopeof this series not only passages likeEphesians 1:16-19 and 3:14-21, butalsosingleversessuchas2Corinthians1:3andEphesians1:3.Thattheclause "blessed be God" is itself a form of prayer is clear from Psalm100:4: "Enter intohis gateswith thanksgiving, and intohis courtswithpraise: be thankful unto him, and bless his name." Other referencesmightbe given, but let this suffice.The incense thatwasoffered in thetabernacleandtempleconsistedofvariousspicescompoundedtogether(Exod.30:34,35),anditwastheblendingofonewithanotherthatmadethe perfume so fragrant and refreshing. The incense was a type of theintercessionofourgreatHighPriest (Rev.8:3,4)andof theprayersofsaints (Malachi 1:11). In like manner there should be a proportionedminglingofhumiliation,supplication,andadorationinourapproachestothethroneofgrace,notonetotheexclusionoftheothers,butablendingofallofthemtogether.

Prayer,aPrimaryDutyofMinisters

Thefact thatsomanyprayersare found in theNewTestamentEpistlescallsattentiontoanimportantaspectofministerialduty.Thepreacher'sobligations are not fully discharged when he leaves the pulpit, for heneeds to water the seed which he has sown. For the sake of youngpreachers,allowmetoenlargealittleuponthispoint.Ithasalreadybeenseenthattheapostlesdevotedthemselves"continuallytoprayer,andtothe ministry of the word" (Acts 6:4), and thereby they have left anexcellent example to be observed by all who follow them in the sacredvocation.Observe theapostolicorder; yetdonotmerelyobserve it,butheedandpracticeit.Themostlaboriouslyandcarefully-preparedsermon

islikelytofallunctionlessuponthehearersunlessithasbeenbornoutoftravailof soulbeforeGod.Unless thesermonbe theproductofearnestprayerwemustnotexpectittoawakenthespiritofprayerinthosewhohear it. As has been pointed out, Paul mingled supplications with hisinstructions.Itisourprivilegeanddutytoretiretothesecretplaceafterweleavethepulpit,therebeggingGodtowriteHisWordontheheartsofthosewhohavelistenedtous,topreventtheenemyfromsnatchingawaytheseed,andtosoblessoureffortsthattheymaybearfruittoHiseternalpraise.

Luther was accustomed to say, "There are three things that go to themaking of a successful preacher: supplication, meditation, andtribulation."IknownotwhatelaborationthegreatReformermade.ButIsupposehemeantthis:thatprayerisnecessarytobringthepreacherintoa suitable frame tohandleDivine things and to enduehimwithDivinepower; thatmeditationon theWord is essential inorder to supplyhimwithmaterialforhismessage;andthattribulationisrequiredasballastfor his vessel, for the minister of the Gospel needs trials to keep himhumble, just as theApostlePaulwas given a thorn in the flesh that hemightnotbeundulyexaltedbytheabundanceoftherevelationsgrantedto him. Prayer is the appointed means for receiving spiritualcommunicationsfortheinstructionofourpeople.WemustbemuchwithGodbeforewecanbefittedtogoforthandspeakinHisname.Paul, inconcluding his Epistle to the Colossians, informs them of the faithfulintercessions of Epaphras, one of their ministers, who was away fromhome visiting Paul. "Epaphras, who is one of you, a servant of Christ,salutes you, always laboring fervently for you in prayers, that youmaystandperfectandcompleteinallthewillofGod.ForIbearhimrecord,thathehasagreatzealforyou..."(Colossians4:12,13a).Couldsuchacommendationofyoubemadetoyourcongregation?

Prayer,aUniversalDutyAmongBelievers

But let it not be thought that this marked emphasis of the Epistlesindicates a duty for preachers only. Far from it. These Epistles areaddressed to God's children at large, and everything in them is bothneededfor,andsuitedto,theirChristianwalk.Believers,too,shouldpraymuch not only for themselves but for all their brothers and sisters in

Christ.Weshouldpraydeliberatelyaccordingtotheseapostolicmodels,petitioning for the particular blessings they specify. I have long beenconvinced there is no better way—no more practical, valuable, andeffectiveway—ofexpressingsolicitudeandaffectionforourfellowsaintsthanbybearing themupbeforeGodbyprayer in thearmsofour faithandlove.

Bystudyingtheseprayers in theEpistlesandponderingthemclausebyclause, wemay learnmore clearly what blessings we should desire forourselvesand forothers, that is, thespiritualgiftsandgraces forwhichwehavegreatneedtobesolicitous.Thefactthattheseprayers,inspiredbytheHolySpirit,havebeenplacedonpermanentrecordintheSacredVolumedeclaresthattheparticularfavorssoughthereinarethosewhichGodhasgivenuswarrant to seekand toobtain fromHimself (Romans8:26,27;1John5:14,15).

ChristiansAretoAddressGodasFather

Wewill conclude thesepreliminary and general observations by callingattentiontoa fewof themoredefinite featuresof theapostolicprayers.Observe then, toWhom these prayers are addressed.While there is nowooden uniformity of expression but rather appropriate variety in thismatter,yetthemostfrequentmannerinwhichtheDeityisaddressedisas Father: "the Father of mercies" (2 Corinthians 1:3); "the God andFatherofourLordJesusChrist"(Ephesians1:3;1Peter1:3);"theFatherof glory" (Ephesians 1:17); "the Father of our Lord Jesus Christ"(Ephesians3:14).InthislanguageweseeclearevidenceofhowtheholyapostlestookheedtotheinjunctionoftheirMaster.Forwhentheymaderequest of Him, saying, "Lord, teach us to pray," He responded thus:"Whenyoupray,say,OurFatherwhichareinHeaven"(Luke11:1,2,ital.mine). ThisHe also taught thembymeans of example in John 17:1, 5,11,21, 24, and 25. Both Christ's instruction and example have beenrecorded for our learning. We are not unmindful of how many haveunlawfully and lightly addressed God as "Father," yet their abuse doesnot warrant our neglecting to acknowledge this blessed relationship.Nothing is more calculated to warm the heart and give liberty ofutterance than a realization that we are approaching our Father. If wehave received,of a truth, "theSpiritof adoption" (Romans8:15), letus

notquenchHim,butbyHispromptingscry,"Abba,Father."

TheBrevityandDefinitenessofApostolicPraying

Next,wenote their brevity. The prayers of the apostles are short ones.Not some, or evenmost, but all of them are exceedingly brief,most ofthemencompassedinbutoneortwoverses,andthelongestinonlysevenverses.How this rebukes the lengthy, lifelessandwearisomeprayersofmanyapulpit.Wordyprayersareusuallywindyones.IquoteagainfromMartinLuther,thistimefromhiscommentsontheLord'sprayerdirectedtosimplelaymen:

Whenyoupray letyourwordsbe few,butyour thoughtsandaffectionsmany,andaboveallletthembeprofound.Thelessyouspeakthebetteryoupray. . . .Externalandbodilyprayeristhatbuzzingofthelips,thatoutside babble that is gone through without any attention, and whichstrikes the ears ofmen; but prayer in spirit and in truth is the inwarddesire,themotions,thesighs,whichissuefromthedepthsoftheheart.Theformeristheprayerofhypocritesandofallwhotrustinthemselves:thelatteristheprayerofthechildrenofGod,whowalkinHisfear.

Observe, too, their definiteness. Though exceedingly brief, yet theirprayers are very explicit. There were no vague ramblings or meregeneralizations, but specific requests for definite things. How muchfailurethereisatthispoint.Howmanyprayershaveweheardthatwereso incoherentandaimless, so lacking inpointandunity, thatwhen theAmen was reached we could scarcely remember one thing for whichthanks had been given or request had been made! Only a blurredimpressionremainedonthemind,andafeelingthatthesupplicanthadengagedmore in a form of indirect preaching than direct praying. ButexamineanyoftheprayersoftheapostlesanditwillbeseenataglancethattheirsarelikethoseoftheirMaster'sinMatthew6:9-13andJohn17,madeupofdefinitiveadorationsandsharply-definedpetitions.Thereisneither moralizing nor uttering of pious platitudes, but a spreadingbeforeGodofcertainneedsandasimpleaskingforthesupplyofthem.

TheBurdenandCatholicityoftheApostles'Prayers

Consideralsotheburdenofthem.IntherecordedapostolicprayersthereisnosupplicatingGodforthesupplyoftemporalneedsand(withasingleexception)no askingHim to interposeon theirbehalf in aprovidentialway(thoughpetitionsforthesethingsarelegitimatewhenkeptinproperproportiontospiritualconcerns.Instead,thethingsaskedforarewhollyofaspiritualandgraciousnature: that theFathermaygiveuntous thespiritofunderstandingandrevelation in theknowledgeofHimself, theeyesofourunderstandingbeingenlightenedsothatwemayknowwhatisthehopeofHiscalling, the richesof thegloryofHis inheritance in thesaints,andtheexceedinggreatnessofHispowertouswardwhobelieve(Ephesians1: 17-19); thatHewouldgrantus,according to the richesofHisglory,tobestrengthenedwithmightbyHisSpiritintheinnerman,thatChristmaydwellinourheartsbyfaith,thatwemightknowtheloveof Christwhich passes knowledge, and be filledwith all the fullness ofGod(Ephesians3:16-19);thatourlovemayaboundmoreandmore,thatwemightbesincereandwithoutoffense,andbefilledwiththefruitsofrighteousness(Philippians1:9-il);thatwemightwalkworthyoftheLorduntoallpleasing(Colossians1:10);thatwemightbesanctifiedwholly(1Thessalonians5:23).

Notealsothecatholicityofthem.Notthatitiseitherwrongorunspiritualto pray for ourselves individually, anymore than it is to supplicate fortemporalandprovidentialmercies;Imean,rather,todirectattentiontowhere the apostles placed their emphasis. In one only dowe find Paulpraying for himself, and rarely for particular individuals (as is to beexpected with prayers that are a part of the public record of HolyScripture,thoughnodoubtheprayedmuchforindividualsinsecret).Hisgeneral customwas topray for thewholehouseholdof faith. In thisheadheres closely to thepatternprayergivenusbyChrist,which I like tothinkofastheFamilyPrayer.Allitspronounsareinthepluralnumber:"Our Father," "give us" (not only "me"), "forgive us," and so forth.Accordingly we find the Apostle Paul exhorting us to be making"supplication for all saints" (Ephesians 6:18, ital. mine), and in hisprayers he sets us an example of this very thing. He pleaded with theFather that theEphesianchurchmight"beable tocomprehendwithallsaints what is the breadth, and length, and depth, and height; And toknow the loveofChrist,whichpassesknowledge" (Ephesians3:18, ital.

mine).What a corrective for self-centeredness! If I am praying for "allsaints,"Iincludemyself.

AStrikingOmission

Finally,letmepointoutastrikingomission.ifalltheapostolicprayersbereadattentively,itwillbefoundthatinnoneofthemisanyplacegiventothatwhich occupies such prominence in the prayers ofArminians.NotoncedowefindGodaskedtosavetheworldingeneralortopouroutHisSpiritonallfleshwithoutexception.TheapostlesdidnotsomuchasprayfortheconversionofanentirecityinwhichaparticularChristianchurchwaslocated.InthistheyconformedagaintotheexamplesetforthembyChrist:"Ipraynotfortheworld,"saidHe,"butforthemwhichyouhavegiven me" (John 17:9). Should it be objected that the Lord Jesus wasthereprayingonlyforHisimmediateapostlesordisciples,theansweristhatwhenHeextendedHisprayerbeyondthemitwasnotfortheworldthatHeprayed, but only forHis believing people until the end of time(see John 17:20, 21). It is true that Paul teaches "that supplications,prayers, intercessions,andgivingof thanks,bemade forall [classesof]men; for kings, and for all that are in authority" (1 Timothy 2:1, 2a,bracketsmine)—inwhichdutymanyarewoefullyremiss—yetitisnotfortheir salvation, but "that wemay lead a quiet and peaceable life in allgodliness andhonesty" (v. 2b, ital.mine). There ismuch to be learnedfromtheprayersoftheapostles.

Chapter1

Hebrews13:20,21

PartI

This prayer contains a remarkable epitome of the entire epistle—anepistle to which every minister of the Gospel should devote specialattention.Nothing else is somuchneeded todayas expository sermonsontheEpistles to theRomansandto theHebrews: the formersuppliesthat which is best suited to repel the legalism, antinomianism and

Arminianism that are now so rife, while the latter refutes the cardinalerrorsofRomeandexposes thesacerdotalpretensionsofherpriests. Itprovides theDivine antidote to thepoisonous spirit of ritualism that isnow making such fatal inroads into so many sections of a decadentProtestantism. That which occupies the central portion in this vitallyimportant andmost blessed treatise is the priesthood of Christ, whichembodies thesubstanceofwhatwas foreshadowedboth inMelchizedekand Aaron. In the Book of Hebrews it is shown that His one perfectsacrificehasforeverdisplacedtheLeviticalinstitutionsandmadeanendofthewholeJudaicsystem.Thatall-sufficientoblationoftheLordJesusmadecompleteatonementforthesinsofHispeople,fullysatisfyingeverylegal claim thatGod's Law had upon them, thereby rendering needlessanyeffortsoftheirstoplacateHim."Forbyoneofferinghehasperfectedforever themthataresanctified"(Hebrews10:14).That is tosay,Christhasinfallibly,irrevocablysetaparttotheserviceofGodthosewhohavebelieved,andthatbytheexcellenceofHisfinishedwork.

TheResurrectionDeclaresGod'sAcceptanceofChrist'sWork

God's acceptance of Christ's atoning sacrificewas demonstrated byHisraising Christ from the dead and setting Him at the right hand of theMajestyonhigh.ThatwhichcharacterizedJudaismwassin,death,anddistancefromGod—theperpetualsheddingofbloodandthepeopleshutoutfromtheDivinepresence.ButthatwhichmarksChristianityisarisenand enthroned Savior, who has put away the sins of His people frombefore the face of God and has secured for them the right of access toHim. "Having therefore, brethren, boldness [liberty] to enter into theholiest by the blood of Jesus, By a new and living way, which he hasconsecratedforus,throughtheveil,thatistosay,hisflesh;AndhavinganhighpriestoverthehouseofGod;Letusdrawnearwithatrueheartin fullassuranceof faith"(Hebrews10:19-22a,bracketsmine).Thusweare encouraged todrawnear toGodwith full confidence in the infinitemeritsofChrist'sbloodandrighteousness,dependingentirelythereon.Inhisprayer, theapostlemakesrequest that thewholeofwhathehadsetbefore them in the doctrinal part of the Epistle might be effectuallyappliedtotheirhearts.Inabriefbutcomprehensivesentence,Paulpraysthat there might be worked out in the lives of the redeemed Hebrews

every grace and virtue to which he had exhorted them in the previouschapters.Weshallconsidertheobject,plea,request,anddoxologyofthisbenedictoryinvocation.

TheDivineTitlesInvokedDiscriminately

"The God of peace" is the One to whom this prayer is directed. As IintimatedinsomeofthechaptersofmybookcalledGleaningsfromPaul,thevarioustitlesbywhichtheapostlesaddressedtheDeitywerenotusedat random, but were chosen with spiritual discrimination. They wereneithersopoverty-strickeninlanguageastoalwayssupplicateGodunderthesamename,norweretheysocarelessastospeakwithHimunderthefirst one that came tomind. Instead, in their approaches to Him theycarefullysingledoutthatattributeoftheDivinenature,orthatparticularrelationship thatGodsustains toHispeople,whichmostaccordedwiththe specific blessing they sought. The same principle of discriminationappears in the Old Testament prayers. When holy men of old soughtstrength,theylookedtotheMightyOne.Whentheydesiredforgiveness,theyappealedto"themultitudeofhistendermercies."Whentheycriedfor deliverance from their enemies, they pleaded His covenantfaithfulness.

TheGodofPeace

Idweltuponthistitle"theGodofpeace"inchapter4ofGleaningsfromPaul (people. 41-46), butwould like to explicate it furtherwith severallinesofthought.

First, it is a distinctively Pauline title, since no other New Testamentwriteremploystheexpression.Itsusagehereisoneofthemanyinternalproofs thathewasthepenmanof thisEpistle. Itoccurssix times inhiswritings:Romans15:33,and16:20;2Corinthians13:11;Philippians4:9;1Thessalonians5:23;andhereinHebrews13:20;"theLordofpeace"isusedoncein2Thessalonians3:16.ItisthereforeevidentthatPaulhadaspecial delight in contemplating God in this particular character. Andwell hemight, for it is an exceedingly blessed and comprehensive one;andforthatreasonIhavedonemybest,accordingtothemeasureoflightgrantedtome,toopenitsmeaning.AlittlelaterIshallsuggestwhyPaul,

ratherthananyoftheotheroftheapostles,coinedthisexpression.

Secondly, it is a forensic title, viewing God in His official character asJudge. It tellsus thatHe isnowreconciled tobelievers. Itsignifies thattheenmityandstrifethatformerlyexistedbetweenGodandelectsinnersis now ended. The previous hostility had been occasioned by man'sapostasy fromhisMaker andLord. The entrance of sin into thisworlddisruptedtheharmonybetweenHeavenandearth,severedcommunionbetween God and man, and ushered in discord and strife. Sin evokedGod's righteous displeasure and called for His judicial action. Mutualalienation ensued; for a holy God cannot be at peace with sin, being"angrywiththewickedeveryday"(Psalm7:11).ButDivinewisdomhaddevisedawaywherebyrebelscouldberestoredtoHisfavorwithouttheslightestdiminutionofHishonor.Throughtheobedienceandsufferingsof Christ full reparation was made to the Law and peace wasreestablished between God and sinners. By the gracious operations ofGod'sSpirit,theenmitythatwasintheheartsofHispeopleisovercome,and they arebrought into loyal subjection toHim.Thereby thediscordhasbeenremovedandamitycreated.

Thirdly,itisarestrictivetitle.Godis"theGodofpeace"onlytothosewhoaresavinglyunitedtoChrist,forthereisnownocondemnationtothosewhoareinHim(Romans8:1).Butthecaseisfardifferentwiththosewhorefuse tobowto thescepterof theLordJesusand takeshelterbeneathHisatoningblood."HewhobelievesontheSonhaseverlastinglife:andhewhobelievesnottheSonshallnotseelife;butthewrathofGodabideson him" (John 3:36). Notice that it is not that the sinner shall yet fallbeneathGod'swrathof theDivineLaw,but thathe is alreadyunder it."For thewrath ofGod is revealed fromHeaven against all ungodlinessandunrighteousnessofmen"(Romans1:18,ital.mine).Furthermore,byvirtueof their federal relationship toAdam,allhisdescendants are "bynaturethechildrenofwrath"(Ephesians2:3),enteringthisworldastheobjectsofGod'sjudicialdispleasure.Sofarfrombeing"theGodofpeace"to those who are out of Christ, "The LORD is a man of war" (Exodus15:3)."Heisterribletothekingsoftheearth"(Psalm76:12).

"TheGodofPeace,"aGospelTitle

Fourthly, this title, "theGod of peace," is therefore an evangelical one.The good news thatHis servants are commissioned to preach to everycreature is designated "the gospel of peace" (Romans 10:15). Mostappropriately is it sonamed, for it sets forth thegloriousPersonof thePrince of peace and His all-sufficient work whereby He "made peacethroughthebloodofhiscross"(Colossians1:20).ItisthebusinessoftheevangelisttoexplainhowChristdidso,namely,byHisenteringintotheawful breach that sin hadmade betweenGod andmen, and by havingtransferred toHimself the iniquities of allwho should believe onHim,sufferingthefullpenaltyduethoseiniquities.WhentheSinlessOnewasmade sin forHis people,He came under the curse of the Law and thewrathofGod.It is inaccordancewithHisowneternalpurposeofgrace(Rev. 13:8) thatGod theFather declares, "Awake,O sword, againstmyshepherd, and against the man that is my fellow" (Zechariah 13:7).Justice having been satisfied, God is now pacified; and all who arejustifiedby faith "havepeacewithGod throughourLordJesusChrist:"(Romans5:1).

Fifthly,itisthereforeacovenanttitle,forallthatwastransactedbetweenGodandChristwasaccordingtoeverlastingstipulation."Andthecounselof peace shall be between them both" (Zechariah 6:13). It had beeneternally agreed that the good Shepherd should make completesatisfactionforthesinsofHisflock,reconcilingGodtothemandthemtoGod.ThatcompactbetweenGodandtheSuretyofHiselectisexpresslydenominated a "covenant of peace," and the inviolability of the sameappearsinthatblesseddeclaration,"Forthemountainsshalldepart,andthehillsberemoved;butmykindnessshallnotdepartfromyou,neithershall the covenant of my peace be removed, says the LORD that hasmercy on you" (Isaiah 54:10). The shedding of Christ's blood was thesealing or ratifying of that covenant, as Hebrews 13:20 goes on tointimate. In consequence thereof, the face of the Supreme Judge iswreathedinsmilesofbenignityasHebeholdsHispeopleinHisAnointedOne.

Sixthly,thistitle"theGodofpeace" isalsoadispensationalone,andassuch, ithadaspecialappeal for theonewhoso frequentlyemployed it.ThoughaJewbybirth,andaHebrewof theHebrewsby training,Paul

wascalledofGodto"preachamongtheGentilestheunsearchablerichesof Christ" (Ephesians 3:8). This fact may indicate the reason that thisappellation,"theGodofpeace,"ispeculiartoPaul;for,whereastheotherapostlesministeredandwroteprincipally to theCircumcision,PaulwaspreeminentlytheapostletotheUncircumcision.Thereforehe,morethanany,wouldrenderadorationtoGodonaccountofthefactthatpeacewasbeingpreached to thosewhowereafaroffaswellas to thosewhowerenear (Ephesians 2:13-17). A special revelation was made to himconcerningChrist: "For he is our peace,who hasmade both [believingJewsandGentiles]one,andhasbrokendownthemiddlewallofpartition[the ceremonial law, which under Judaism had divided them] betweenus;. . . for tomake in himself of twain one newman, somaking peace[betweenthem];AndthathemightreconcilebothuntoGod"(Ephesians2:14-16, brackets mine). Thus, on account of his having received thisspecial revelation, therewasaparticularpropriety in theApostle to theGentiles addressingGod by this titlewhenmaking supplication for theHebrews, just as there was when he employed it in prayer for theGentiles.

Lastly, this is a relative title.By this Imean that it is closely related toChristianexperience.ThesaintsarenotonlythesubjectsofthatjudicialpeacewhichChristmadewithGodontheirbehalf,buttheyarealsothepartakersofDivinegraceexperientially.ThemeasureofGod'speacethattheyenjoyisdeterminedbytheextenttowhichtheyareobedienttoGod,for piety and peace are inseparable. The intimate connection there isbetweenthepeaceofGodandthesanctifyingofbelieversappearsbothin1Thessalonians5:23,andhereinHebrews13:20,21.Forineachpassagerequest ismadeforthepromotionofpracticalholiness,andineachthe"God of peace" is supplicated. When holiness reigned over the wholeuniverse,peaceprevailedalso.TherewasnowarinHeavenuntiloneofthechiefof theangelsbecameadevil,andfomentedarebellionagainstthe thrice holyGod.As sin brings strife andmisery, so holiness begetspeaceofconscience.HolinessiswellpleasingtoGod,andwhenHeiswellpleasedallispeace.Themorethisprayerbeponderedindetail,andasawhole,themoretheappropriatenessofitsaddresswillappear.

God'sResurrectionofChristOurPlea

"NowtheGodofpeace,thatbroughtagainfromthedeadourLordJesus,that great shepherd of the sheep, through the blood of the everlastingcovenant" (v. 20). This reference to the deliverance of Christ from thetomb I regard as the plea on which the apostle bases the request thatfollows.SinceIconsiderthistobeoneofthemostimportantversesintheNew Testament, I shall givemy best attention to every word in it, themore so since part of its wondrous contents is so little comprehendedtoday.Weshouldobserve,first,thecharacterinwhichtheSaviorishereviewed; secondly, the act of God in bringing him forth from the dead;thirdly, the connection between that act and His office as "the God ofpeace"; fourthly, how that themeritorious cause of the same was "thebloodof theeverlastingcovenant;"andfifthly, thepowerfulmotivethatthemeritoriouscauseprovidestoencouragethesaintstocomeboldlytothethroneofgracewheretheymayobtainmercyandfindgracetohelpintimeofneed.MaytheHolySpiritdeigntobeourGuideasweprayerfullyponderthisportionoftheTruth.

ThatGreatShepherdoftheSheep

ThistitleofChrist'swasmostpertinentandappropriateinanEpistletoJewishconverts, for theOldTestamenthadtaught themto look for theMessiah in that specific function. Moses and David, eminent types ofHim,wereshepherds.Concerningthefirstitissaid,"Youledyourpeoplelikea flockby thehandofMosesandAaron" (Psalm77:20).Under thenameofthesecondGodpromisedtheMessiahtoIsrael:"AndIwillsetuponeshepherdoverthem,andheshallfeedthem,evenmyservant[theantitypical]David; he shall feed them, and he shall be their shepherd"(Ezekiel 34:23, brackets mine). That Paul here made reference to thatparticularprophecyisclearfromwhatitwentontosay:"AndIwill.makewiththemacovenantofpeace"(v.25).HereinHebrews13:20,thesamethreethingsarebroughttogether:theGodofpeace,thegreatShepherd,the everlasting covenant, and in a manner (in perfect accord with thethemeoftheEpistle)thatrefutedtheerroneousconceptionthattheJewshad formed of theirMessiah. They imagined thatHewould secure forthem an external deliverance as Moses had done and a prosperousnationalstateasDavidhadsetup.TheyhadnoideathatHewouldshedHis precious blood and be brought down into the grave, though they

shouldhaveknownandunderstooditinthelightofpropheticrevelation.

WhenChristappearedintheirmidst,HedefinitelypresentedHimselftothe Jews in this character. He not only declared, "I am the goodshepherd:" but added this: "the good shepherd gives his life for thesheep"(John10:11).JohntheBaptist,Christ's forerunner,heraldedHispublicmanifestationinthiswise:"BeholdtheLambofGod,whichtakesaway thesinof theworld" (John1:29). In thisdualcharacter,orunderthistwofoldrevelation,theLordJesushadbeenprophesiedinIsaiah53(as viewedagainst thebackdropofEzekiel 34): "Allwe like sheephavegoneastray;wehaveturnedeveryonetohisownway;andtheLORDhaslaidonhim[thatistheShepherd,whosethesheepare!]theiniquityofusall" (Isaiah 53:6, brackets mine; cf. Zechariah 13:7). Note a wonderfulcongruityofexpressionbetweenthenextverseofIsaiah'sprophecy(53:7)and the prayer we are studying. Isaiah prophesies, "he is brought as alambtotheslaughter,andasasheepbeforehershearersisdumb,soheopens not his mouth." (ital. mine) Notice how the same Spirit whoinspired Isaiah prompts Paul to say in Hebrews 13:20 that God—not"raised," but—"brought again from the dead our Lord Jesus, the greatshepherdofthesheep"(ital.mine).ThefactthatGodbroughtbackagainfromthedeadthisgreatShepherdsignifiesthattheFatherhadpreviouslybroughtHimintodeathasaSubstitute,apropitiatoryLamb,forthesinsofHis sheep.Howminutely accurate is the language ofHolyWrit andhow perfect the harmony—verbal harmony—of the Old and NewTestaments!

Peter, in his first Epistle, under the Spirit, appropriated the samewonderfulprophecyconcerningtheLordJesus.AfterreferringtoHimasthe"lambwithoutblemishandwithoutspot:"byWhomweareredeemed(1Peter1:18,19),hegoesontocitesomeofthepredictiveexpressionsofIsaiah 53: that which speaks of us "as sheep going astray"; that whichreferstothesavingvirtueofChrist'sexpiatorypassion—"bywhosestripesyou were healed"; and the general teaching of the prophecy, that inbearing our sins in His own body on the tree Christ was transactingheavenlybusinesswiththerighteousJudgeas"theShepherdandBishopofyour[our]souls"(1Peter2:24,25,bracketsmine).ThushewasledtoexpoundIsaiahportrayingtheSaviorasaLambindeathandaShepherd

in resurrection. The excuselessness of the Jews' ignorance of Christ inthisparticularofficeappearsstill further inthat,throughyetanotheroftheir prophets, it had been announced that Godwould say, "Awake, Osword,againstmyshepherd,againstthemanthatismyfellow,saystheLORDofhosts:smite theShepherd. . . " (Zechariah13:7).ThereGodisviewedinHisjudicialcharacterasbeingangrywiththeShepherdforoursakes: sinceHe bore our sins, justicemust take satisfaction fromHim.Thuswas"thechastisementofourpeace" laiduponHim,and thegoodShepherd gaveHis life for the sheep as a satisfaction for the righteousclaimsofGod.

ThatGreatShepherd

Fromwhathasbeenset forthabove,wemay thebetterperceivewhy itwasthattheApostlePauldesignatedHim"thatgreatshepherd":theOnenotonlyforeshadowedbyAbel,bythepatriarchalshepherds;typifiedbyDavid, but alsoportrayed as theShepherdof Jehovah in theMessianicpredictions.WeshouldnotethatbothofHisnatureswerecontemplatedunderthisappellation:"myShepherd,...themanthatismyfellow,saysthe LORD" (Zechariah 13:7). As the profound Goodwin pointed outcenturiesago, this titlealso impliesallofChrist'soffices:Hispropheticoffice—"Heshall feedhis flock likea shepherd" (Isaiah40:11; cf.Psalm23:1, 2); His priestly office—"the good shepherd gives his life for thesheep" (John 10:11); His royal office—for the same passage thatannounced that He should be Shepherd over God's people alsodenominatedHima "prince" (Ezekiel 34:23, 24).ChristHimself pointsouttheconnectionbetweenHiskinglyofficeandHisbeingdescribedasaShepherd:"WhentheSonofmanshallcomeinhisglory,andalltheholyangelswithhim,thenshallhesituponthethroneofhisglory:Andbeforehimshallbegatheredallnations; andhe shall separate themone fromanother,asashepherddivideshissheepfromthegoats"(Matthew25:31,32).Heisindeedthat"greatShepherd,"all-sufficientforHisflock.

AShepherdMustHaveSheep

"NowtheGodofpeace,thatbroughtagainfromthedeadourLordJesus,thatgreatShepherdofthesheep."SeetheretherelationoftheRedeemerto theredeemed.Shepherdandsheeparecorrelative terms:onecannot

properlytermanymanashepherdifhehasnosheep.TheideaofChristasShepherdnecessarilyimpliesthatthereisachosenflock.ChrististheShepherdofthesheep,andnotofthewolves(Luke10:3),norevenofthegoats (Matthew25:32, 33), forHe has received no charge fromGod tosavethem.HowthebasictruthofparticularredemptionstaresusinthefaceininnumerablepassagesthroughouttheScriptures!"HedidnotlaydownHislifeforthewholeherdofmankind,butfortheflockoftheelectwhichwasgiventoHimbytheFather,asHedeclaredinJohn10:14-16,26"(JohnOwen).

Observe,too,howthistitleintimatesHisMediatorship:astheShepherdHe is not the ultimate Lord of the flock, but the Father's Servant whotakeschargeofandcaresforit:"yourtheywere,andyougavethemme"(John17:6).Christ'srelationtousisfurtherseeninthephrase"our[notthe] Lord Jesus." He is therefore our Shepherd: ours in His pastoraloffice,whichHeisstilldischarging;ours,asbroughtfromthedead, forweroseinHim(Colossians3:1).

TheSuperiorityofChristtheGreatShepherd

The words "that great shepherd of the sheep" emphasize Christ'simmeasurable superiority over all the typical andministerial shepherdsofIsrael,justasthewords"agreathighpriest"(Hebrews4:14)stressHiseminencyoverAaronandtheLeviticalpriests.Inlikemanner,itdenotesHisauthorityover thepastorsHesetsoverHischurches, forHe is"thechiefShepherd"(1Peter5:4)inrelationtoallunder-shepherds.HeistheShepherd of souls; and one of them is worth farmore than the wholeworld,whichisthevalueHesetsuponthembyredeemingthemwithHisownblood.ThisadjectivealsolooksattheexcellenceofHisflock:Heisthe great Shepherd over an entire, indivisible flock composed both ofJewsandGentiles.ThusHedeclared,"AndothersheepIhave,whicharenotofthis[Jewish]fold:themalsoImustbring,andtheyshallhearmyvoice; and there shall be one fold, and one shepherd" (John 10:16,bracketsandital.mine).This"onefold,"asingleflock,comprehendsallthe saints both of theOldTestament and theNewTestament (see alsohow the Apostle Paul sets forth this unity of the people of God by hismetaphor of the olive tree in Romans 11). The phrase "that greatShepherd"alsohasrespecttoHisabilities:Hehasaparticularknowledge

ofeachandeveryoneofHissheep(John10:3);Hehastheskilltogather,to feed, and to heal them (Ezekiel 34:11-16); andHe has the power toeffectually preserve them. "And I give unto them eternal life; and theyshallneverperish,neither shall anypluck themoutofmyhand" (John10:28).Thenhowgreatlyshouldwetrust,love,honor,worship,andobeyHim!

Part2

"NowtheGodofpeace,thatbroughtagainfromthedeadourLordJesus,that great shepherd of the sheep, through the blood of the everlastingcovenant." We must now carefully consider the particular act of Godtoward our Savior that the Apostle Paul here uses as his plea for thepetitionthatfollows.Inthegreatmysteryofredemption,GodtheFathersustainstheofficeofsupremeJudge(Hebrews12:23).Heitwaswholaidupon their Surety the sins ofHis people.He it was who called for thesword of vengeance to smite the Shepherd (Zechariah 13:7). He it waswho richly rewarded and highly honored Him (Philippians 2:9)."ThereforeletallthehouseofIsraelknowassuredly,thatGodhasmadethat sameJesus,whomyouhavecrucified,bothLordandChrist" (Acts2:36;cf.10:36).Soitisinthetextnowbeforeus:therestoringofChristfromthegraveishereviewednotasanactofDivinepowerbutofDivinejustice. That God is here seen exercisingHis judicial authority is clearfromthetermused.Weareeverthelosersif,inourcarelessness,wefailto note and duly weigh every single variation in the language of HolyWrit.OurtextdoesnotsaythatGod"raised,"butratherthatHe"broughtagain from the dead our Lord Jesus." This sets before us a strikinglydifferentyetmostblessedaspectoftruth,namely,thelegaldischargeofthebodyofourSuretyfromtheprisonofdeath.

Christ'sResurrection,PartofaLegalProcess

TherewasaformallegalprocessagainstChrist.JehovahlaidonHimalltheiniquitiesofHiselect,andtherebyHewasrenderedguiltyinthesightof the Divine Law. Thus He was justly condemned by Divine justice.Accordingly,Hewascastintoprison.GodwaswrothwithHimastheSin-

bearer.ItpleasedtheLordtobruiseHim,toexactfullsatisfactionfromHim. But the debt being paid, the penalty of the Law having beeninflicted,justicewassatisfiedandGodwaspacified.Inconsequence,Godthe Father became "the God of peace" both toward Christ and towardthose whom He represented (Ephesians 2:15-17). God's anger beingassuagedandHisLawmagnifiedandmadehonorable(Isaiah42:21),Hethen exonerated the Surety, setting Him free and justifying Him (Isa,50:8; 1Timothy3:16).Thus itwas foretold, "Hewas taken fromprisonandfromjudgment:andwhoshalldeclarehisgeneration?"(Isaiah53:8).In his most excellent exposition of Isaiah 53—virtually unobtainabletoday—JamesDurham(1682)showedconclusivelythatverse8describedChrist's exaltation followingHishumiliation.Hedemonstrated that thetermgenerationtherehasreferencetoHisdurationorcontinuance(asitdoesinJoshua22:27)."AsHishumiliationwaslow,soHisexaltationwasineffable: it cannot be declared, nor adequately conceived, thecontinuanceofitbeingforever."

Condensingitintoafewwords,DurhamgavethefollowingashisanalysisofIsaiah53:8.

1. Something is here asserted of Christ: "he was taken (or "lifted up")fromprisonandfromjudgment."2.Somethingishintedwhichcannotbeexpressed:"Whoshalldeclarehisgeneration[continuance]?"3.Areasonis given in reference to both: "for hewas cut off out of the land of theliving."

The clause "He was taken from prison and from judgment" does notmerelycalltomindthefactthatChristwasarrested,heldincustody,andbroughttotrialbeforetheSanhedrinandthecivilmagistrates.Rather,itprimarily reminds us that the straits of humiliation and suffering intowhich Christ was brought were on account of His arraignment beforeGod'stribunalastheHusbandandlegalSuretyofHispeople(Hissheep,John 10:14, 15), the penalty of whose sin debts against God He waslawfullybound topay (sinceHehadvoluntarilyagreed tobecome theirHusband). "For the transgressionofmypeoplewashestricken" (Isaiah53:8).TheenviousJewishleaders(andtheirfollowers),whowithwickedhandscrucifiedandslewthePrinceof life (Acts2:23;3:15)hadnot theslightestawarenessofthegreattransactionsbetweentheFatherandthe

Son now being legally enforced by their instrumentality. They weremerelypursuing their rebellion against theSonofDavid, thepopularlyacclaimedKingofIsrael(John1:49;12:13),inawayconsistentwiththepreservationof theirownselfish interestsasmenofpower,wealth,andprestige among the Jews. Yet in their high treason against the Lord ofglory, whom they knew not (1 Corinthians 2:8) they did God's bidding(Acts 2:23; 4:25-28; cf. Genesis 50:19, 20) in bringing the appointedSubstitutetojusticeasthoughHewereacommoncriminal.

The word prison may be taken more largely for those straits andpressuresofspiritthattheLordJesusenduredwhilesufferingthecurseoftheLaw,andjudgmentfortheawfulsentenceinflicteduponHim.

ItwastoHisimpendingjudgmentthatChristreferredwhenHesaid,"Ihaveabaptismtobebaptizedwith;andhowamIstraiteneduntil itbeaccomplished!" (Luke 12:50).And it is to thepainsand confinementofprisonthatHisagonyintheGardenandHiscryofanguishontheCrossaretobeattributed.Ultimately,thegravebecameHisprison.

TheSignificanceofChrist'sReleasefromDeath'sPrison

The Hebrew word laqach rendered taken in the clause "He was takenfromprisonandfromjudgment"sometimessignifiestodeliverortofree,asacaptiveisliberated(seeIsaiah49:24,25;cf.Jeremiah37:17;38:14;39:14).FrombothprisonandjudgmenttheSuretywastakenorfreed,sothat "death has no more dominion over him" (Romans 6:9). ChristreceivedthesentenceofDivineabsolution,justasonewhoisadjudgedashavingpaidhisdebtisdischargedbythecourt.Christnotonlyreceivedabsolutionbutwasactuallydeliveredfromprison,havingpaidtheutmostfarthing demanded of Him. Though He was brought into prison andjudgment,when the full demands of justice hadbeenmetHe couldnolongerbedetained.TheApostlePeterexpresseditthisway:"WhomGodraisedup,having loosed thepains [or "cords"]ofdeath:because itwasnot possible that he should be held of it" (Acts 2:24, ital. and bracketsmine).MatthewHenry declares, "He was by an extraordinary order ofHeaventakenoutoftheprisonofthegrave;anangelwassentonpurposeto roll away the stone and set Him at liberty, by which the judgmentagainstHimwas reversed, and takenoff." In this veinThomasManton

insists that theclause"whoshalldeclareHisgeneration?" (Isaiah53:8)meanswho shall "declare the glory ofHis resurrection, as thepreviouswordsdoHishumiliation,suffering,anddeath"?

Mantonrightlystates,"WhileChristwasinthestateofdeathHewasineffectaprisoner,underthearrestofDivinevengeance;butwhenHeroseagain thenwas our Surety let out of prison." In amost helpfulway hegoesontoshowthatthepeculiarforceofthephrase"broughtagainfromthedead"isbestexplainedbythedignifiedcarriageoftheapostleswhentheywereunlawfullycastintoprison.Thenextdaythemagistratessentsergeants to the prison, bidding their keeper to let them go. But Paulrefused to be "thrust…out privily" and remained there until themagistratesthemselvesformally"broughtthemout"(Acts16:35-39,ital.mine).SoitwaswithChrist:Hedidnotbreakoutofprison.AsGodhad"deliveredhimup"todeath(Romans8:32),soHe"brought[Him]againfromthedead."SaysManton,

It was as it were an acquittal from those debts of ours which Heundertook to pay: as Simeon was dismissed when the conditions wereperformed, and Joseph was satisfied with a sight of his brother, he"broughtSimeonoutuntothem"(Genesis43:23).

ItwasGod, inHisofficialcharacterastheJudgeofall,whorighteouslyfreed our Substitute. ThoughChrist, as our Surety,was officially guiltyand thus condemned (Isaiah 53:4-8), He was personally innocent andwas thus acquitted by His resurrection (Isaiah 53:9-11; Hebrews 4:15;7:26-28;9:14;1Peter1:19).BybringingHissonforthfromthegraveGodwassayingthatthisJesus,thetrueMessiah,didnotdieforHisownsinsbutforthesinsofothers.

TheGodofPeaceBroughtChristfromtheDead

LetusnowbrieflyobservethatitwasastheGodofpeacethattheFatheractedwhenHe"broughtagainfromthedeadourLordJesus."TheperfectobedienceandatoningoblationofChristhadmet every requirementoftheLaw,hadputawaytheiniquitiesofthoseforwhomitwasoffered,andhadplacatedGodandreconciledHimtothem.Whilesinremainedtherecould be no peace; but when sin was blotted out by the blood of the

Lamb,Godwaspropitiated.Christhad"madepeacethroughthebloodofhis cross" (Colossians 1:20), but so long as He continued in the gravetherewasnoopenproclamationthereof.ItwasbyHisbringingofChristforth from the dead that Godmade it known to the universe that Hissacrificehadbeenaccepted.BytheresurrectionofHisSondidGodtheFatherpubliclydeclarethatenmitywasatanendandpeaceestablished.TherewasthegrandevidenceandproofthatGodwaspacifiedtowardHispeople.Christhadmadeanhonorablepeace,sothatGodcouldbeboth"just, and the justifier of himwhich believes in Jesus" (Romans 3:26).TakenotealsooftherelationChristsustainedwhenGoddeliveredHimfromthedead:itwasnotasaprivatepersonbutasthefederalHeadofHispeoplethattheFatherdealtwithHim,as"thatgreatshepherdofthesheep,"sothatHispeoplewerethenlegallydeliveredfromtheprisonofdeathwithHim(Ephesians2:5,6).

Christ'sPetitionsforHisOwnDeliverance

ItisveryblessedtolearnfromthePsalms—wheremuchlight,notgivenintheNewTestament,iscastupontheheartexercisesoftheMediator—thatChristsupplicatedGodfordeliverancefromthetomb.InPsalm88(thepropheticsubjectmatterofwhich is thepassionof theLordJesus)we findHim saying, "Letmy prayer come before you: incline your earuntomycry;Formysoulisfulloftroubles:andmylifedrawsnearuntothegrave:"(verses2,3).SincethetransgressionsofHispeoplehadbeenimputedtoHim,those"troubles"werethesorrowsandanguishthatHeexperiencedwhenthewagesthatwereduetothesinsofHispeoplewereinflicted and executed uponHim.Hewent on to exclaim toGod, "Youhavelaidmeinthelowestpit,indarkness,inthedeeps.Yourwrathliesharduponme,andyouhaveafflictedmewithallyourwaves"(verses6,7).Therewearegrantedaninsight intowhattheSaviorfelt inHissoulunder the stroke of God, as He endured all that was contained in theFather's just andholy curse upon sin.He couldnot have beenbroughtintoalowerstate.Hewasintotaldarkness,thesunforaseasonrefusingto shine upon Him, as God hid His face from Him. The sufferings ofChrist's soul were tantamount to "the second death." He suffered thewholeofwhatwasforHim,astheGod-man,theequivalentofaneternityinHell.

ThesmittenRedeemerwentontosay,"Iamshutup,andIcannotcomeforth" (v.8).Nonebut the Judge could lawfullydeliverHim. "Will youshowwonderstothedead?shallthedeadariseandpraiseyou?"(v.10).Inhisremarkableexposition,S.E.Piercedeclared:

Those questions contain the most powerful plea Christ Himself couldurgebeforetheFatherforHisownemergingoutofHispresentstateofsuffering and for His resurrection from the power of death. "Shall thedeadariseandpraiseYou?"YetinMeYouwillshowwondersinraisingMy body from the grave, or the salvation of Your elect cannot becompleted, nor Your glory in the same fully shine forth. Yourwonderscannotbedeclared; theelectdeadcannot riseagainandpraiseYou, astheymust,butonthefootingofMybeingraisedup.

"ButuntoYouhaveIcried,OLORD"(v.13).WhatlightthisPsalmcastsuponthesewordsof theapostleconcerningChrist:"Whointhedaysofhis flesh,whenhehadofferedupprayersandsupplicationswithstrongcryingandtearsuntohimthatwasabletosavehimfromdeath,andwasheard. . . " (Hebrews5:7). In theprophetic languageofPsalm2:8,GodtheFathersaystoHisSon,"AskofMe,andIshallgiveyoutheheathenfor your inheritance, and the uttermost parts of the earth for yourpossession." (ital. mine) In like manner, our Lord first cried for Hisdeliverance from the prison of the tomb, and then the Father "broughthimforth"inanswertoHiscry.BeholdhowperfectlytheSonofmanisconformedtoourutterdependenceonGod.He,too,thoughtheSinlessOne,mustprayforthoseblessingsthatGodhadalreadypromisedHim!

ThroughtheBloodoftheEverlastingCovenant

Inthelastplace,considerthatthegreatactofGodherespokenofissaidto be "through the blood of the everlasting covenant." As to the exactmeaningofthesewordstherehasbeennolittleconfusioninthemindsofdifferent writers on this Epistle; and while a full canvassing of thisinterestingquestionisreallyoutsidethescopeofthepresentarticle,yetsomeofthemoreeruditeofourreaderswouldbedispleasedifwefailedtomakeafewremarksthereon.SoIshallaskotherskindlytobearwithme while I deal with a somewhat technical detail. A careful readingthrough of the Epistle to the Hebrews shows that mention is made

therein of "the covenant" (10:29), "a better covenant" (8:6), "a newcovenant" (8:8), andhere to "the everlasting covenant."Not a fewablemenhaveconcludedthatreferenceismadetothesamethingthroughout,butwiththemIcannotagree.ItisquiteclearfromHebrews8:6-13thatthe new and better covenantmade with the spiritual Israel and Judah(thatis,theChurch)standsinoppositiontothefirst(v.7)orold(v.13)covenantmadewiththenationofIsraelatSinai(thatis"Israelaftertheflesh").Inotherwords,thecontrastisbetweenJudaismandChristianityunder two different covenants or economies, whereas "the everlastingcovenant"istheantithesesofthatcovenantofworksmadewithAdamasthefederalheadofthehumanrace.

Thoughthecovenantofworkswasfirstinmanifestation,theeverlastingcovenant, or covenant of grace, was first in origination. In all thingsChrist must have the preeminence (Colossians 1:18), and thus GodenteredintocompactwithHimbeforeAdamwascreated.Thatcompacthasbeen variouslydesignated as the "covenant of redemption" and the"covenantofgrace."InitGodmadefullarrangementsandprovisionsforthe salvation of His elect. That everlasting covenant has beenadministered,underdifferenteconomies,throughouthumanhistory,theblessingsofthesamebeingbestowedonfavoredindividualsallthroughthe ages. Under the Old Covenant, or Judaism, the requirements andprovisions of the everlasting covenant were typified or foreshadowedparticularlybymeansof themoral and ceremonial law;under theNewCovenant, orChristianity, its requirements andprovisions are set forthand proclaimed in and by the Gospel. In every generation repentance,faith, and obedience have been required of those who would (and do)partake of its inestimable blessings (Isaiah 55:3). In his Outlines ofTheology,therenownedtheologianA.A.Hodgesaysthis:

Thephrase"mediatorofthecovenant"isappliedtoChristthreetimesintheNewTestament (Hebrews8:6; 9:15; 12:24), but as in each case thetermforcovenantisqualifiedbyeithertheadjective"new"or"better,"itevidentlyhereisusedtodesignatenotthecovenantofgraceproperly,butthatnewdispensationofthateternalcovenantwhichChristintroducedinperson in contrast with the less perfect administration of it whichwasinstrumentallyintroducedbyMoses.

Christ,theMediatorofanEverlastingCovenant

Thuswetakethosewords"thebloodoftheeverlastingcovenant"attheirfacevalue,asreferringtotheeternalcompactthatGodenteredintowithChrist. In the light of the preceding phrases of Hebrews 13:20, it isevident that "the blood of the everlasting covenant" has a threefoldconnection.First, it isconnectedtotheDivinetitlehereemployed.Godbecame historically "the God of peace" when Christ made atoningsacrifice and confirmed the eternal compact with His own blood(Colossians 1:20). From before the foundation of the world God hadpurposedandplannedthatpeacebetweenHimselfandsinfulmen(Luke2:13, 14) that Christ was tomake; everything connectedwith the samehadbeeneternallyagreeduponbetweenThem.Secondly,itpointstothefactofChrist'sdeath.AstherighteousJudgeofall,GodtheFatherwasmovedbythesheddingofChrist'spreciousbloodtorestoreHimfromthegrave and to exalt Him to a place of supreme honor and authority(Matthew 28:18; Philippians 2:5-11). Since the Surety had fully carriedoutHispartofthecontract,itbehoovedtheRulerofthisworldtodeliverHimfromprisonasthatwhichwasrighteouslyduetoHim.Thirdly,thisblessedphrase is connected toChrist'soffice. Itwasby the sheddingofHis blood for them, according to covenant agreement, that our LordJesusbecame"thatgreatshepherdofthesheep,"theOnewhowouldseekoutGod'select,bring theminto the fold,andthereminister to,providefor,andprotectthem(John10:11,15).

God'sbringingbackourLordJesusfromthedeadwasnotdonesimplyby contract, but also on account of His merits, and therefore it isattributednotbarelyto"thecovenant"butto"theblood"ofit.AsGodtheSon,Hemeritedorpurchaseditnot, forhonorandglorywereHisdue;butastheGod-manMediatorHeearnedHisdeliverancefromthegraveasajustrewardforHisobedienceandsufferings.Moreover,itwasnotasaprivatepersonbutastheHeadofHispeoplethatHewasdelivered,andthat ensured their deliverance also. If He was restored from the tomb"throughthebloodoftheeverlastingcovenant,"equallysomusttheybe.ScriptureascribesourdeliverancefromthegravenotonlytothedeathofChristbuttoHisresurrectionaswell."For ifwebelievethatJesusdiedand rose again, even so them alsowhich sleep in Jesuswill God bring

with him:" (1 Thessalonians 4:14; cf. Romans 4:25). Thus assurance isgiventotheChurchofitsfullandfinalredemption.Godexpresslymadepromise to the Shepherd of old: "As for you also, by the blood of yourcovenant I have sent forth your prisoners out of the pit wherein is nowater[thatis,thegrave]"(Zechariah9:11,bracketsmine).Asitwas"byhisownbloodheenteredinonceintotheholyplace"(Hebrews9:12),soalso on the groundof the infinite value of that bloodwe also enter theheavenlythroneroom(Hebrews10:19).AsHedeclared,"becauseI live,youshalllivealso"(John14:19).

TheWell-groundedPetition

Weturnnowtothepetitionitself."NowtheGodofpeace...Makeyouperfect in every goodwork to dohiswill,working in you thatwhich iswellpleasinginhissight,throughJesusChrist."Thisverseisintimatelyrelated to the whole of the preceding one, and the blessed connectionbetweentheminculcatesalessonofgreatpracticalimportance.Itmaybestated, simply, as follows: God's wondrous working in the past shoulddeepenourconfidenceinHimandmakeustoseekatHishandsblessingsand mercies for the present. Since He so graciously provided such aShepherdforthesheep,sinceHehasbeenpacifiedtowardusandnotafrownnowremainsuponHis face, sinceHehassogloriouslydisplayedbothHispowerandHis righteousness inbringingbackChrist fromthedead,acontinuanceofHisfavormaybesafelycountedupon.WeshouldexpectantlylooktoHimdaybydayforallneededsuppliesofgrace.TheOnewhoraisedourSavioriswellabletoquickenusandmakeusfruitfulto every goodwork. Let us therefore eye "theGod of peace" and plead"thebloodof theeverlastingcovenant" ineveryapproach to themercy-seat.

More specifically, God's bringing back Christ from the dead is HisinfallibleguaranteetousthatHewillfulfillallHispromisestotheelect,evenalltheblessingsoftheeverlastingcovenant.ThisisclearfromActs13:32-34: "Andwedeclareunto you glad tidings, how that thepromisewhichwasmadeuntothefathers,Godhasfulfilledthesameuntoustheirchildren,inthatHehasraisedupJesusagain…andasconcerningthatHeraisedHimfromthedead...Hesaid[bythataction],Iwillgiveyouthesure mercies of David." (brackets mine) By restoring Christ from the

dead,GodfulfilledthegrandpromisemadetotheOldTestamentsaints(inwhichallHispromiseswerevirtuallycontained)andgavepledgeforthe performance and accomplishment of all future ones, thereby givingvirtue to them. The "suremercies ofDavid" are the blessings thatGodswore to in the everlasting covenant (Isaiah 55:3). The shedding ofChrist'sbloodratified,sealed,andestablishedforevereveryarticleinthatcovenant.BybringingHimback fromthedeadGodhasensured toHispeoplethatHewill infalliblybestowuponthemallthosebenefitswhichChrist obtained for them by His sacrifice. All those blessings ofregeneration, pardon, cleansing, reconciliation, adoption, sanctification,preservation,andglorificationweregiventoChristforHisredeemed,andaresafeinHishand.

By His mediatorial work Christ has opened a way whereby God canbestow, consistently with all the glory of His perfections, all the goodthings that flow from those Divine perfections. As Christ's death wasnecessarythatbelieversmightreceivethose"suremercies"accordingtothe Divine counsels, so His resurrection was equally indispensable, sothat living inHeavenHemight impart them to us as the fruits of Histravail and the reward of His victory. God has fulfilled to Christ everyarticleforwhichHeengagedintheeverlastingcovenant:HehasbroughtHim from the dead, exaltedHim toHis own right hand, investedHimwithhonorandglory,seatedHimuponthemediatorialthrone,andgivenHimthatNamewhichisaboveeveryname.AndwhatGodhasdoneforChrist, theHead, is the guarantee thatHewill performall thatHehaspromised to Christ's members. It is a most glorious and blessedconsideration that our all, both for time and eternity, depends whollyupon what passed between the Father and Jesus Christ: that God theFatherremembersandisfaithfultoHisengagementstotheSon,andthatwe are inHis hand (John 10:27-30).When faith truly apprehends thatgrand fact, all fear anduncertainty is at an end; all legality and talkingabout our unworthiness silenced. "Worthy is the Lamb" becomes ourthemeandsong!

ThisKindofPrayingProducesSpiritualStability

How tranquilizing and stabilizing it is to us whenwe consider that wehaveapersonal interest inall theeternalacts thatpassedbetweenGod

the Father and the Lord Christ on our behalf even before man wascreated, as well as in all those acts that were transacted between theFatherandtheSoninandthroughoutthewholeofHismediatorialworkthatHewroughtandfinishedherebelow.Itisthiscovenantsalvation,initsfullblessednessandefficacy,apprehendedbyfaith,thatalonecanliftusoutofourselvesandaboveourspiritualenemies,thatcanenableustotriumphoverourpresent corruptions, sins, andmiseries. It iswholly asubject for faith to be engagedwith, for feelings can never provide thebasis for spiritual stability and peace. Such can only be obtained by aconsistent feeding upon objective truth, theDivine counsels ofwisdomandgracemadeknownintheScriptures.Asfaithisexercisedthereon,astherecordoftheeternalengagementsoftheFatherandSonarereceivedinto the spiritualmind, peace and joy will be our experience. And themore faith feeds upon objective truth, the more are we strengthenedsubjectively, that is, emotionally.Faith regards everypast fulfillment ofGod'spromises as a certain evidenceofHis fulfilling all the rest ofHispromisestous,inHisowngoodtimeandway.EspeciallywillfaithregardGod's fulfillmentofHispromise tobringbackourLordJesus from thegraveinthislight.HastheShepherdHimselfbeenraisedfromthedeadby the glory of the Father? Just as surely, then, will all His sheep bedelivered fromdeath in sin, quickened to newness of life, sanctified bytheSpirit,receivedintoParadisewhentheirwarfareisended,andraisedbodilytoimmortalityatthelastday.

Part3-Hebrews13:20,21

"NowtheGodofpeace...makeyouperfectineverygoodworktodohiswill,workinginyouthatwhichiswell-pleasinginhissight,throughJesusChrist."Aspreviouslyintimated,thereisaverycloseconnectionbetweenthis verse and the preceding one. Here we have the request that theapostleoffereduponbehalfoftheHebrewsaints,whereasthecontentsofthepreviousversearetoberegardedasthepleauponwhichhebasedhis request. Justhowappropriate,powerful, andmoving thatpleawas,willreadilybeseen.Theappealismadeto"theGodofpeace."AstheOnereconciled toHispeopleHe is besought to grant this blessing (cf.Rom5:10).Moreover, sinceGodhadbrought againourLordJesus from thedead,thatwasamostpropergrounduponwhichHeshouldquickenHis

spiritually dead elect by regeneration, recover themwhen theywander,andcompleteHisworkofgrace in them. Itwas in thecapacityof "thatgreat Shepherd of the sheep" that Our Lord Jesus was raised by HisgraciousFather fromtheprisonof thegrave, inorderthatHemightbeable,asOnealiveforevermore,tocarefortheflock.OurgreatShepherdispresentlysupplyingeveryneedofeachofHissheepbyHisintercessionon our behalf (Romans 8:34;Hebrews 7:25). By this efficaciousmeansHeisnowdispensinggiftstomen,especiallythosegiftsthatpromotethesalvationof sinners suchasweare (Ephesians4:8ff).Furthermore, thesameeverlastingcovenant thatpromised the resurrectionofChristalsoguaranteed the glorification of His people. Thus the apostle calls uponGodtheFathertoperfectthemaccordingtothatengagement.

APrayerforHolinessandFruitfulness

"TheGodofpeace...makeyouperfectineverygoodworktodohiswill."Substantially, this request is for the practical sanctification andfructification of God's people.While the everlasting covenant has beensuitably denominated "the covenant of redemption," wemust carefullybear in mind that it was designed to secure the holiness of itsbeneficiaries.Wedowelltoreflectupontheprophetic,Spirit-filledcryofZecharias, that "theLordGodof Israel . . . [should] rememberhisholycovenant;…Thathewouldgrantuntous, thatwebeingdeliveredoutofthe hand of our [spiritual] enemies might serve him without [servile]fear, In holiness and righteousness before him, all the days of our life"(Luke 1:68, 72, 74, 75, brackets mine). And while it has also beenappropriately designated "the covenant of grace," yet we must alsoremember that theApostlePaul said, "For thegraceofGod thatbringssalvationhasappearedtoallmen[GentilesaswellasJews],Teachingusthat, denying ungodliness and worldly lusts, we should live soberly,righteously, and godly, in this present world; looking for that blessedhope. . . " (Titus 2:11-13, brackets mine). The grand purpose of theeverlastingcovenant,asofalltheDivineworks,wasthegloryofGodandthegoodofHispeople.ItwasdesignednotonlyasadisplayoftheDivinemunificence, but also for securing and promoting the claims of Divineholiness.GoddidnotenterintothatcompactwithChristinordertosetaside human accountability, nor did the Son fulfill its terms so as to

renderunnecessaryforHisredeemedalifeofobedience.

Christ agreed not only to propitiate God, but to regenerate His elect.ChristundertooknotonlytomeetalltherequirementsoftheLawintheirstead, but also to write it on their hearts and to enthrone it in theiraffections.ChristengagednotonlytotakeawaysinfrombeforeGod,butto make it hateful and heinous to His saints. Before the world began,Christ undertooknot only to satisfy the claims ofDivine justice, but tosanctifyHisseedbysendingforthHisSpirit intotheirsoulstoconformthem to His image and to incline them to follow the example that Hewouldleavethem.Ithasbeenfartoolittleinsistedon,inrecenttimes,bythose who have written or preached upon the Covenant of Grace, thatChristengagednotonlyforthedebtofHispeople,butfortheirduty,too:that He should make a purchase of grace for them, including a fullprovision to give them a new heart and a new spirit, to bring them toknow the Lord, to put His fear into their hearts, and to make themobedienttoHiswill.Healsoengagedfortheirsafety:thatiftheyshouldforsake His Law and walk not in His judgments, He would visit theirtransgressions with the rod (Psalm 89:30-36); that if they shouldbackslideandstrayfromHim,Hewouldassuredlyrecoverthem.

PaulTurnsMessianicProphecyintoPrayer

"Make you perfect. . . to do his will." It was with the contents of theCovenant in his eye that the apostle offered up this petition. In thepreceding chapters it has been shown that Old Testament prophecypresentedthepromisedMessiahastheSuretyofacovenantofpeaceandasthe"Shepherd"ofHispeople.ItnowremainstobedemonstratedthatHewasthereinportrayedasaShepherdwhowouldperfectHissheepinholinessandgoodworks."AndDavidmyservantshallbekingoverthem;and they all shall have one shepherd" (Ezekiel 37:24).Here the LORDdeclaresthatMessiah,thegreatSeedofDavid,shallindaystocomeunifytheIsraelofGodastheirKingandshallshepherdthemallwithoutrival.In the same verse He further declares, "they shall also walk in myjudgments,andobservemystatutes,anddothem."Thus,havingownedGodas"theGodofpeace,"whohasdeliveredourLordJesusfromdeath'sdominion "through the blood of the everlasting covenant," Paulmakesrequest that He work in His sheep "that which is well pleasing in his

sight,throughJesusChrist."ForthoughGodhaspromisedtodothis,Hedeclares,"IwillyetforthisbeinquiredofbythehouseofIsrael"(Ezekiel36:37).ItisevertheboundendutyofGod'scovenantpeopletoprayforthefulfillmentofHispromises(witnessthevariouspetitionsoftheLord'sPrayer).We see, then, that this Spirit-indited, comprehensive prayer isnot only an epitome of the contents of this entire Epistle, but also asummaryoftheMessianicprophecies.

FaithinaReconciledGodProducesDesiresforHisGlory

"MakeyouperfectineverygoodworktodoHiswill."SuchapetitionasthiscanberightlyofferedonlyasonecontemplatesGodas"theGodofpeace."FaithmustfirstregardHimasreconciledtousbeforetherewillbeany truedesire toglorifyHim.While therebeanysensiblehorroratthethoughtofGod,anyservilefearproducedatthementionofHisname,we cannot serve Him nor do that which is well pleasing in His sight."Withoutfaithitisimpossibletopleasehim"(Hebrews11:6),andfaithisquiteoppositetohorror.WemustfirstbeassuredthatGodisnolongeranEnemybutourFriend,before love'sgratitudewillmoveustoruninthewayofHis commandments.Thatassurancecanonly come tousbyrealizingthatChristhasputawayoursinsandsatisfiedeverylegalclaimofGodagainstus."Thereforebeingjustifiedbyfaith,wehavepeacewithGod through our Lord Jesus Christ" (Romans 5:1). Christ has made aperfect and eternal peace "through the blood of his cross" (Colossians1:20),inconsequenceofwhichGodhasmadewiththosewhosurrenderto Christ's yoke and trust in His sacrifice "an everlasting covenant,ordered in all things, and sure" (2 Samuel 23:5). This must beapprehendedbyfaithbeforetherewillbeaconfidentseekingfromHimofthegracenecessarythereto.

From yet another angle we may perceive the appropriateness of thisrequestbeingaddressedto"theGodofpeace,"thatHewouldnowperfectusineverygoodworktodoHiswill.ForthedoingofGod'swillismostessentialforourenjoymentofHispeaceinapracticalway."Greatpeacehavetheywhichloveyourlaw"(Psalm119:165),forWisdom's"waysareways of pleasantness, and all her paths are peace" (Proverbs 3:17).Therefore it is utterly vain to expect tranquility of heart if we forsakeWisdom'spathsforthoseofself-pleasing.Certainlytherecanbenopeace

ofconsciencewhileanyknownsinisentertainedbyus.Theroadtopeaceisthewayofholiness."Andasmanyaswalkaccordingtothisrule,peacebeonthem..."(Galatians6:16).UnlesswegenuinelyresolveandstrivetodothosethingsthatarepleasinginGod'ssight,therewillbeastateofturmoilandunrestwithinusinsteadofpeace.Thereisadeeperspiritualsignificance than isusuallyperceived in that title "thePrinceofpeace,"which pertains to the incarnate Son. He could say, "I do always thosethingsthatpleasehim"(John8:29),andthereforeanunruffledcalmwasHisportion.Whatemphasiswasthereinthosewords,"PeaceIleavewithyou,mypeaceIgiveuntoyou"(John14:27,ital.mine)!

PaulPraysfortheStrengtheningoftheSaintsinTheirDuties

"Makeyouperfect ineverygoodwork todohiswill."Thispetitionsetsbeforeus,byclearimplication,thehumansideofthings.Thosethingsforwhich the Apostle Paul made request on behalf of the saints wereconcernedwiththosedutiesthattheywereobligatedtoperform,butfortheperformingofwhichDivineassistanceisimperative.Theeverlastingcovenantanticipatedtheentranceofsin,anditthusmadeprovisionnotonlyfortheputtingawayof itbutalsoforthebringinginofeverlastingrighteousness. That righteousness is the perfect obedience of Christ bywhich the Divine Law was honored and magnified. That perfectrighteousnessofChrist is imputed toallwhobelieve,butnonesavinglybelieveinHimuntilHisSpirithasimplantedaprincipleofrighteousnessin their souls (Ephesians 4:24). And that new nature or principle ofrighteousness evidences itself by the performing of good works(Ephesians 2:10).Wehaveno right to speak of theLord Jesus as "TheLordourrighteousness"unlesswearepersonaldoersofrighteousness(1John2:29).Theeverlastingcovenantbynomeanssetsasidethenecessityofobedienceonthepartofthosewhopartakeofitsbenefits,butsuppliesthemostaffectingandpowerfulmotivestomoveusthereto!Savingfaithworksbylove(Galatians5:6),andaimsatpleasingitsObject.

ThemoreourprayersareregulatedbytheteachingofHolyWritthemoretheywill bemarked by these two qualities: theDivine preceptswill beturnedintopetitions;andtheDivinecharacterandpromiseswillbeusedas our arguments.When the Psalmist, in the course of hismeditationsupon God's Law, declared, "You have commanded us to keep your

preceptsdiligently,"hewasatonceconsciousofhisfailureandsaid,"Othatmywaysweredirectedtokeepyourstatutes!"(Psalm119:4,5).ButHedidmorethanjustlamentthehindrancesofindwellingsin;hecried,"Teachme, O LORD, the way of your statutes;…Makeme to go in thepathofyourcommandments;forthereindoIdelight"(Psalm119:33,35).So also, when seeking the establishment of his house before the Lord,David pleaded theDivine promise: "And now, O LORDGod, thewordthatyouhavespokenconcerningyourservant,andconcerninghishouse,establishitforever,anddoasyouhavesaid"(2Samuel7:25,ital.mine;seealso1Kings8:25,26;2Chronicles6:17).Aswebecomemorefamiliarwith God's Word and discover the details of the exalted standard ofconduct there setbeforeus,we shouldbemoredefinite anddiligent inseeking grace to perform our several duties; and as we become betteracquainted with "the Father of mercies" (2 Corinthians 1:3) and His"exceeding great and precious promises" (2 Peter 1:4), we shall countmoreconfidentlyuponHimforthosesupplies.

APrayerforRestorationtoSpiritualVigor

"Make you perfect in every good work." The original Greek word hererendered make perfect is katartiz , which James Strong defines as tocompletethoroughly,thatis,torepair(literallyorfiguratively),toadjust(see no. 2675 in the Greek Dictionary of Strong's ExhaustiveConcordance).Contrast thiswiththewordteleioused inHebrews2:10;10:1,14;11:40,whichaccordingtoStrongmeanstocomplete, (literally)toaccomplish,or(figuratively)toconsummateincharacter(seeno.5048inStrong'sGreekDictionary).Thewordinourtext,katartiz , isusedtodescribetheactivityengagedinbyJamesandJohn,thesonsofZebedee,whenChristcalledthem:theywere"mendingtheirnets"(Matthew4:21,ital.mine).InGalatians6:1,theApostlePaulemploysthiswordbywayofexhortation: "Brethren, if amanbe overtaken in a fault, youwhich arespiritual,restoresuchanoneinthespiritofmeekness;..."(ital.mine)Itwas,therefore,mostappropriatethatthistermbeappliedtothecaseoftheHebrewChristians,whoafterbelievingtheGospelhadmetwithsuchbitter and protracted opposition from the Jews at large that they hadwavered and were in real need of being warned against apostasy(Hebrews 4:1; 6:11, 12; 10:23, etc.). As stated at the beginning of our

exposition, this prayer gathers up not only the whole of the doctrinalinstruction but also the exhortations of the previous chapters. TheHebrews had faltered and failed (Hebrews 12:12), and the apostle hereprays for their restoration. The lexicons (such as Liddell and Scott, p.910) tell us that katartiz , here translated make perfect, literally hasreferencetotheresettingofadislocatedbone.AndisitnotoftensowiththeChristian?AsadfallbreakshiscommunionwithGod,andnonebutthehandof theDivinePhysician can repair thedamagewrought.Thusthisprayer is suited toallofus: thatGodwould rectify every facultyofourbeingstodoHiswillandrightusforHisserviceeachtimeweneedit.

Markhowcomprehensivethisprayeris:"Makeyouperfectineverygoodwork." It includes, as Gouge pointed out, "all the fruits of holinessGodwardsandofrighteousnessman-wards."NoreservationisallowedusbytheextensiverulethatGodhassetbeforeus:wearerequiredtoloveHimwithourwholebeing, tobesanctified inourwholespiritandsouland body, and to grow up into Christ in all things (Deuteronomy 6:5;Luke 10:27; Ephesians 4:15; 1 Thessalonians 5:23). Nothing less thanperfection in "every goodwork" is the standard atwhichwemust aim.Absolute perfection is not attainable in this life, but the perfection ofsincerity is demanded of us—honest endeavor, genuine effort to pleaseGod.Themortificationofourlusts,submissiontoGodundertrials,andthe performance of impartial and universal obedience are ever ourbounden duty. Of ourselves we are quite incapable of discharging ourduties, and thereforewemust pray continually for supplies of grace toenableustoperformthem.NotonlyarewedependentuponGodforthebeginningofeverygoodwork,butalsoforthecontinuanceandprogressofthesame.LetusemulatePaul,whosaid,"NotasthoughIhadalreadyattained,eitherwerealreadyperfect;. . .Brethren,Icountnotmyselftohaveapprehended:butthisonethingIdo,forgettingthosethingswhicharebehind,andreachingforthuntothosethingswhicharebefore,IpresstowardthemarkfortheprizeofthehighcallingofGodinChristJesus"(Philippians3:12-14).

DivinelyRevealedKnowledgeRequiresObedience

"Makeyouperfect ineverygoodworktodohiswill ."MayHewhohasalreadyfullyacquaintedyouwithHismindnoweffectuallyinclineyouto

the performing of it, even a continuance of solicitous attention to yourdutiesasredeemedpeopletotheend.ItisnotenoughthatweknowHiswill;wemustdo it (Luke6:46;John13:17),and themorewedo it, thebetterweshallunderstandit(John7:17)andprovetheexcellencyofthesame(Romans12:2).ThatwillofGodthatwearetoexerciseourselvestoperform is not God's secret will but His revealed or perceptive will,namely,thoselawsandstatutestowhichGodrequiresourfullobedience(Deuteronomy 29:29). God's revealed will is to be the sole rule of ouractions. There are many things done by professing Christians that,thoughadmiredbythemandapplaudedbytheirfellows,arenothingbut"willworship" anda followingof the "commandments anddoctrinesofmen" (Colossians2:20-23).TheJewsadded their own traditions to theDivine Law, instituting fasts and feasts of their own invention. ThedeludedPapists,with their bodily austerities, idolatrous devotions, andimpoverishing payments, are guilty of the same thing. Nor are someProtestants, with their self-devised deprivations and superstitiousexercises,clearofthisRomishevil.

"Working in you thatwhich is well pleasing in his sight." Thesewordsconfirmwhatwas just saidabove:only that is acceptable toGodwhichconformstotheruleHehasgivenus.Thewords"inhissight"showthatour every action comes underHis immediate notice and isweighed byHim.By comparingotherScriptures,we find thatonly thoseworksarewell pleasing toHim that He has enjoined us to perform and that areperformed inHis fear (Hebrews 12:28). Hewill accept only those thatproceed from love (2 Corinthians 5:14), and that are donewith an eyesingly set upon glorifyingHim (1 Corinthians 10:31).Our constant aimand diligent endeavor must be nothing short of this: "That you [we]mightwalkworthyof theLorduntoall pleasing,being fruitful in everygoodwork. . . " (Colossians1:10,bracketsand ital.mine).Nevertheless,wemust receiveDivineenablement inorder todo this.Whatablow toself-sufficiencyandself-gloryisthislittlephrase,"workinginyou"!EvenafterregenerationwearewhollydependentuponGod.Notwithstandingthelife,light,andlibertywehavereceivedfromHim,wehavenostrengthofourowntodowhatHerequires.Eachhastoacknowledge,"fortowillis presentwithme; but how to perform that which is good I find not"(Romans7:18).

HereinLiesaPride-witheringTruth

Herein,indeed,isahumblingtruth,yetafactitisthatChristiansare,inthemselves, incapableofdischargingtheirduty.ThoughtheloveofGodhasbeenshedabroadintheirheartsandaprincipleofholiness(ornewnature)communicatedtothem,yettheyareunabletoperformthegoodtheyardentlydesiretodo.NotonlyaretheystillveryignorantofmanyoftherequirementsofGod'srevealedwill,butindwellingsineveropposesand seeks to incline their hearts in a contrary direction. Thus it isimperativethattheydailyseekfromGodfreshsuppliesofgrace.ThoughassuredthatGodshallsurelycompleteHisgoodworkinus(Philippians1:6), thatdoesnotrenderneedlessourcryingtoHim"thatperformsallthingsforme[us]"(Psalm57:2,bracketsmine).Nordoestheprivilegeofprayerreleaseusfromtheobligationofobedience.Rather, inprayerweare to beg Him to quicken us to the performance of those duties Herequires. The blessing of access toGod is not designed to discharge usfromtheregularanddiligentuseofallthemeansGodhasappointedforourpracticalsanctification,butismeanttoprovideforourseekingoftheDivineblessingonouruseofallthemeansofgrace.Ourdutyisthis:toask God to work in us "both to will and to do of his good pleasure"(Philippians 2:13); to avoid quenching His Spirit by slothfulness anddisobedience,especiallyafterwehaveprayedforHissweetinfluences(1Thessalonians5:19);andtousethegraceHehasalreadygivenus.

"Working in you that which is well pleasing. . . through Jesus Christ."There isadouble referencehere: (1) toGod'sworking inus;and (2) toHisacceptanceofourworks.ItisbyvirtueoftheSavior'smediationthatGodworks; there is no communication of grace to us from theGod ofpeacebutbyandthroughourRedeemer.All thatGoddoesforus is forChrist'ssake.EverygraciousoperationoftheHolySpiritinusisthefruitof Christ's meritorious work, for He has procured the Spirit for us(Ephesians1:13,14;Titus3:5,6)andpresentlyissendingtheSpirittous(John 15:26). Every spiritual blessing bestowed upon us is inconsequence of Christ's intercession for us. Christ is not only our life(Colossians 3:4) and our righteousness (Jeremiah 23:6), but also ourstrength (Isaiah 45:24). "And of his fullness have all we received, andgrace for grace" (John 1:16). The members of His mystical Body are

completelydependentupontheirHead(Ephesians4:15,16).OurbearingfruitcomesbymeansofhavingfellowshipwithChrist,byourabidinginHim(John15:5).Itismostimportantthatwehaveaclearapprehensionuponthistruth,iftheLordJesusistohavethatplaceinourthoughtsandaffectionswhichisHisdue.ThewisdomofGodhassocontrivedthingsthateachPersonof theGodheadisexalted intheesteemofHispeople:theFatherastheFountainofgrace,theSoninHismediatorialofficeastheChannel throughwhichall grace flows tous,and theHolySpiritastheactualBestowerofit.

Christ's InfiniteMerits, theBasis ofGod'sAcceptance ofOurWorksandPrayers

But these words "through Jesus Christ" have also a more immediateconnection with the phrase "that which is well pleasing in His sight."EventhoughourworksaregoodandarewroughtinusbyGod,theyareyetimperfectsincetheyaremarredbytheinstrumentsbywhichtheyaredone—just as the purest light is dimmed by the cloudy or dusty lampshade throughwhich it shines.Yet thoughourworksbedefective, theyare acceptable to God when done in the name of His Son. Our bestperformances are faulty and fall short of the excellence that therequirementsofGod'sholinessdemand,buttheirdefectsarecoveredbythemeritsofChrist.Ourprayers,too,areacceptabletoGodonlybecauseourgreatHighPriestaddstothem"muchincense"andthenoffersthemonthegoldenaltarbeforethethrone(Rev.8:3).Ourspiritualsacrificesare "acceptable to God by Jesus Christ" (1 Peter 2:5). God can be"glorifiedthroughJesusChrist"alone(1Peter4:11).Weowe,then,totheMediator not only the pardon of our sins and the sanctification of ourpersons,butalsoGod'sacceptanceofourimperfectworshipandservice.AsSpurgeonaptlysaidinhiscommentsonthisphrase,"Whatnothingsandnobodiesweare!Ourgoodnessisnoneofours."

ADoxology

"Towhombegloryforeverandever.Amen."ThegloryofGodwaswhattheapostleeyed.AndhowarewetoglorifyHim?WearetoglorifyHimbyanobedientwalk,bydoingHiswill,byperformingthose things thatarewellpleasing inHissight,andbyadoringHim.Theconstructionof

thewholesentencepermitsustoregardthisascriptionofpraiseasbeingofferedtoeitherthe"Godofpeace,"towhomtheprayerisaddressed,orto"thatgreatshepherdofthesheep,"whoisthenearestantecedenttothepronoun. Since the grammar allows for it and the Analogy of FaithinstructsustoincludebothFatherandSoninourworship,thenletglorybeascribed toboth.LetGodbepraisedbecauseHe isnow"theGodofpeace,"becauseHebroughtagainfromthedeadourLordJesus,becauseHeisfaithfultoHisengagementsintheeverlastingcovenant,becauseallsupplies of grace are from Him, and because He accepts our poorobedience "through Jesus Christ." Equally let us adore the Mediator:becauseHe is "ourLordJesus,"who lovedusandgaveHimself forus;because He is "that great shepherd of the sheep"—caring for andministering to His flock; because He ratified the covenant with Hispreciousblood;andbecauseitisbyHismeritsandintercessionthatourpersons and services are rendered "well-pleasing" to the Most High."Amen."Sobeit!LetthepraisesofaredeemingandpropitiousGodringthroughouteternity!

1Peter1:3-5

Part1

CertainextremistsamongtheDispensationalistsassertandinsistthatthelastsevenepistlesoftheNewTestament(HebrewsthroughJude)pertainnottoallthosewhoaremembersofthemysticalbodyofChrist,butareentirely Jewish, pennedby the apostles to theCircumcision andmeantforthemonly.Suchawildandwickedassertionisanarbitraryinventionoftheirown,forthereisnotawordintheScripturesthatsubstantiatestheir claim. On the contrary, there ismuch in those very Epistles thatclearlyrepudiatessuchaview.OnemightaswellaffirmthattheEpistlesof Paul are "not for us" (twentieth-century saints) because they areaddressed to companies of believers at Rome, Corinth, Galatia, and soforth. The precise identity of the professing Christians to whom theEpistletotheHebrewswasoriginallyaddressedcannotbediscovered.Itisvitaltorecognize,however,thattheEpistleisaddressedtothosewhoare "partakers of the heavenly calling" (Hebrews 3:1, ital. mine),something that in no wise pertained to the Jewish nation as a whole.ThoughtheEpistleofJameswaswrittento"thetwelvetribeswhicharescattered abroad," yet itwas addressed to thosemembers of themwhowerebegottenofGod(James1:18).TheEpistlesofJohnaremanifestlythelettersofafatherinChristtohisdearchildren(1John2:12;5:21)-andassuchconveythesolicitouscareoftheheavenlyFatherforHisown-tothosewhohadJesusChristfortheirAdvocate(1John2:1).Jude'sEpistleis also a general one, directed to "them that are sanctified by God theFather,andpreservedinJesusChrist"(v.1).

ThoseforWhomPeterOffersthisDoxology

The first Epistle of Peter is addressed to "the strangers scatteredthroughoutPontus,Galatia,Cappadocia,Asia,andBithynia"(1Peter1:1).

The American Standard Version more literally renders it, "to the electwhoaresojournersoftheDispersioninPontus,..."thatis,toJewswhoareabsent fromPalestine, residing inGentile lands (cf.John7:35).Butcareneedstobetakenthatthetermsojournersbenotlimitedtoitsliteralforce, but rather be given also its figurative meaning and spiritualapplication. It refersnotstrictly to the fleshlydescendantsofAbraham,but rather to his spiritual seed, who were partakers of the heavenlycalling, and as such, were away from their home. The patriarchs"confessedthattheywerestrangersandpilgrimsontheearth...Forthey.. .declareplainlythattheyseekacountry. . .abettercountry[thantheearthlyCanaan],thatis,anheavenly"(Hebrews11:13-16,bracketsmine).Even David, while reigning as king in Jerusalem, made a similaracknowledgment: "I am a stranger in the earth" (Psalm 119:19). AllChristiansarestrangersinthisworld;forwhiletheyare"athomeinthebody," they are "absent from the Lord" (2 Corinthians 5:6). Theircitizenship is in Heaven (Philippians 3:20). Thus it was spiritualsojourners (temporary residents) to whom Peter wrote, those who hadbeen begotten to an inheritance reserved for them in Heaven (1 Peter1:4).

Norwereall the spiritual strangers from thenatural stockofAbraham.ThereismorethanoneindicationinthisveryEpistlethatwhilepossiblyamajority of themwere Jewish believers, yet by nomeanswere all ofthemso.Thus, in chapter2, verse 10, after stating thatGodhad calledthemoutofdarknessintoHismarvelouslight,theApostlePetergoesonto describe them with these words: "Which in time past were not apeople, but arenow thepeople ofGod:whichhadnot obtainedmercy,butnowhaveobtainedmercy."Thispreciselydelineates thecaseof theGentile believers (cf. Ephesians 2:12, 13). Peter is here quoting fromHosea1:9,10(wherethe"childrenofIsrael"inv.10referstothespiritualIsrael),whichisdefinitely interpretedforusinRomans9:24,25:"Evenus,whomhehascalled,notoftheJewsonly,butalsooftheGentiles[.]AshesaysalsoinOsee[Hosea],Iwillcallthemmypeople,whichwerenotmypeople;..."(bracketsmine).Again,inchapter4,verse3,Petersaysbywayofremindertothosetowhomheiswriting,"ForthetimepastofourlifemaysufficeustohavewroughtthewilloftheGentiles,whenwewalked in lasciviousness, lusts, excess of wine, ravelings, banquetings,

andabominableidolatries."Thelastcategoryoftransgressioncouldonlyrefer toGentiles; for the Jews (when considered as anation), since theBabyloniancaptivity,hadneverfallenintoidolatry.

ThePrayerItself

As we examine together the prayer contained in 1 Peter 1:3-5, let usconsidereightthings:

(1) itsconnection-thatwemayperceivewhoallare includedbythewords"begottenusagain";

(2)itsnature-adoxology("Blessedbe");

(3)itsObject-"theGodandFatherofourLordJesusChrist";

(4)itsascription-"Hisabundantmercy";

(5)itsincitement-"hasbegottenusagainuntoalivelyhope";

(6)itsacknowledgment-"bytheresurrectionofJesusChristfromthedead";

(7)itssubstance-"toaninheritanceincorruptible,andundefiled,andthatfadesnotaway,reservedinHeavenforyou";and

(8) itsguaranty-"whoarekeptby thepowerofGod through faith."There ismuch here of interest and deep importance. Therefore, itwouldbewrongforustohurriedlydismisssuchapassagewithafewgeneralizations,especiallysinceitcontainssuchawealthofspiritual,joyful reflection thatcannotbutedify themindandstirup thewillandaffectionsofeverysaintwhorightlymeditatesuponit.Maywebedulyaffectedbyitscontentsandtrulyenterintoitselevatedspirit.

First, we consider its connection. Those on whose behalf the apostleoffered this doxology are spoken of according to their literal andfigurativecircumstancesinverse1,andthendescribedbytheirspiritualcharacters: "Elect according to the foreknowledge of God the Father,throughsanctificationoftheSpirit,untoobedienceandsprinklingofthe

bloodofJesusChrist"(v.2).Thatdescriptionpertainsequallytoalltheregenerate in every age. When connected with election, the"foreknowledge of God" refers not to His eternal and universalprescience, for that embraces all beings and events, past, present andfuture; and, therefore, it has for its objects thenon-elect aswell as theelect.Consequently,thereisnoallusionwhatevertoGod'spreviewofourbelievingoranyothervirtueintheobjectsofHischoice.Rather,thetermforeknowledge has respect to the spring or source of election, namely,God'sunmeritedgoodwill andapprobation.For this senseof thewordknowseethefollowing:Psalm1:6;Amos3:2;2Timothy2:19.ForalikesenseofthewordforeknowseeRomans11:2.Therefore,thephrase"electaccordingtotheforeknowledgeofGod"signifiesthatthefavoredpersonsthusdescribedwerefore-lovedbyHim,thattheyweretheobjectsofHiseternalfavor,unalterablydelightedinbyHimasHeforeviewedtheminChrist- "whereinhehasmadeusaccepted [or "objectsof grace"] in thebeloved"(Ephesians1:4-6,bracketsmine).

Obedience,anIndispensableSignoftheSpirit'sSavingWork

"Through sanctification of the Spirit." It is by means of the Spirit'sgracious and effectual operations that our election by God the Fathertakeseffect (see2Thessalonians2:13).Thewords "sanctificationof theSpirit" have reference to His work of regeneration, whereby we arequickened (made alive), anointed, and consecratedor set apart toGod.Theunderlyingideaofsanctificationisalmostalwaysthatofseparation.Bythenewbirthwearedistinguishedfromthosedeadinsin.Thewords"untoobedience"here in1Peter1:2signify thatby theSpirit'seffectualcallwearemadesubjecttotheauthoritativecalloftheGospel(seev.22and Romans 10:1, 16) and subsequently to its precepts. Election neverpromotes license, but always produces holiness and good works(Ephesians 1:4; 2:10). The Spirit regenerates sinners to a new life ofhearty submission toChrist andnot toa lifeof self-pleasing.When theSpiritsanctifiesasoul,itistotheendthathemayadorntheGospelbyawalk that is regulated thereby. It is by his obedience that a Christianmakes evident his election by the Father, for previously he was one of"the children of disobedience" (Ephesians 5:6). By his new life ofobedience he furnished proof of the Spirit's supernatural work within

him.

"And sprinkling of the blood of Jesus Christ." It is important for us tograsp the distinction between the sprinkling of Christ's blood and theshedding of it (Hebrews 9:22). The shedding is Godward; whereas thesprinkling is its application to the believer, whereby he obtainsforgiveness and peace of conscience (Hebrews 9:13, 14; 10:22), and bywhichhisserviceisrenderedacceptabletoGod(1Peter2:5).

AcarefulreadingofthewholeEpistlemakesitevidentthatthesesaintswere passing through severe trials (see 1 Peter l:6, 7; 2:19-21; 3:16-18;4:12-16;5:8,9).JewishChristians(whoevidentlymadeupthemajorityofthoseoriginallyaddressedbyPeter)haveeverbeensorelyoppressed,persecutednot somuchby theprofaneworld asby their ownbrethrenaccording to the flesh. How bitter and fierce was the hatred of suchunbelieving Jews appears not only from the case of Stephen, but fromwhattheApostlePaulsufferedat theirhands(2Corinthians11:24-26).Asameansofencouragement,theApostlePauldeliberatelyremindedhisHebrew brethren of the persecutions they had already endured forChrist'ssake."Butcall toremembrancethe formerdays, inwhich,afteryouwere illuminated, you endured a great fight of afflictions; . . . andtookjoyfullythespoilingofyourgoods"(Hebrews10:32-34).BybearingthisfactinmindabetterunderstandingishadofmanyofthedetailsoftheBookofHebrews.Furthermore,itbecomesmoreapparentwhyPeterhas so much to say upon affliction, and why he refers so often to thesufferings of Christ.His brethrenwere in need of a stimulating cordialthatwouldnervethemtoheroicendurance.HethereforedweltonthoseaspectsofDivinetruthbestadaptedtosupportthesoul,strengthenfaith,inspirehope,andproducesteadfastnessandgoodworks.

This Prayer a Doxology, an Expression of Unmixed Praise toGod

Secondly,weexamine itsnature. It is a tributeofpraise. In thisprayerthe apostle is not making supplication to God, but rather is offeringadorationtoHim!ThisisasmuchourprivilegeanddutyasitistospreadourneedsbeforeHim;yes, theone shouldeverbeaccompaniedby theother.Itis"withthanksgiving"thatwearebiddentoletour"requestsbe

made known untoGod" (Philippians 4:6). And that is preceded by theexhortation, "Rejoice in the Lord always," which rejoicing is to find itsexpression in gratitude and by the ascribing of glory to Him. If we besuitablyaffectedbyGod'sbounties,wecannotbutblesstheBestowerofthem.Inverse2,Peterhadmentionedsomeofthemostnoteworthyandcomprehensiveofall theDivinebenefits,andthisexclamation,"Blessedbe theGodandFatherofourLordJesusChrist!" is theecho,orbetter,thereflexoftheApostlePeter'sheartinresponsetoGod'samazinggracetoward himself and his brethren. This particular doxology is also to beregardedasadevoutacknowledgmentoftheinestimablefavorsthatGodhadbestowedonHis elect, as enlargedupon in verse 3.As the apostlereflecteduponthegloriousblessingsconferredonhell-deservingsinners,hisheartwasdrawnoutinferventworshiptothebenignAuthorofthem.

Thus it should be, thus it must be, with Christians today. God has nodumbchildren(Luke17:7).NotonlydotheycrytoHimdayandnightintheirdistress,buttheyfrequentlypraiseHimforHisexcellencyandgivethanks forHis benefits. As theymeditate uponHis abundantmercy inhaving begotten them to a living hope, as they anticipate by faith theglorious inheritance that is reserved for them in Heaven, and as theyrealizethattheseflowfromthesovereignfavorofGodtothemthroughthe death and resurrection of His dear Son, well may they exclaim,"Blessed be theGod and Father of our Lord JesusChrist!"Doxologies,then, are expressions of holy joy and adoring homage. Concerning theparticulartermblessed,Ellicottmosthelpfullyremarks,

This form of Greek word is consecrated to God alone: Mark 14:61;Romans9:5;2Corinthians11:31. It isacompletelydifferentword fromthe "blessed" or "happy" of the Beatitudes and different from the"blessed"ofourLord'smotherinLuke1:28,42.Thisformofit[in1Peter1:3]impliesthatblessingisalwaysdueonaccountofsomethinginherentintheperson,whilethatonlyimpliesablessinghasbeenreceived.

Thus we see again how minutely discriminating and accurate is thelanguageofHolyWrit.

TheGloriousObjectofPraise

Thirdly,webeholditsObject.Thisdoxologyisaddressedto"theGodandFatherofourLordJesusChrist,"whichisexplainedbyCalvinthus:

Forasformerly,bycallingHimselftheGodofAbraham,HedesignedtomarkthedifferencebetweenHimandallfictitiousgods;soafterHehasmanifested Himself in His own Son, His will is, not to be knownotherwise than inHim.Hence theywho form their ideasofGod inHisnakedmajestyapartfromChrist,haveanidolinsteadofthetrueGod,asthecase iswith theJewsand theTurks [that is, theMohammedans, towhichwemayaddtheUnitarians].Whoever,then,seeksreallytoknowtheonlytrueGod,mustregardHimastheFatherofChrist.

Moreover, in Psalm 72:17, it is foretold of Christ that "men shall beblessedinhim"andthat"allnationsshallcallhimblessed."Whereuponthe sacred singer breaks forth into this adoring praise: "Blessed be theLORDGod, theGodof Israel,whoonlydoeswondrous things" (v. 18).That was the Old Testament form of doxology (cf. 1 Kings 1:48; 1Chronicles29:10);but theNewTestamentdoxology (2Corinthians 1:3;Ephesians 1:3) is expressed in accordance with the self-revelation theDeityhasmade in thePersonof JesusChrist: "Hewhohonorsnot theSonhonorsnottheFatherwhichhassenthim"(John5:23).

GodtheFatherisnothereviewedabsolutelybutrelatively,thatis,astheGod and Father of our Lord Jesus Christ. Our Lord Himself iscontemplated in His mediatorial character, that is, as the eternal Sonvestedwithournature.Assuch,theFatherappointedandsentHimforthon His redeeming mission. In that capacity and office the Lord JesusownedandservedHimasHisGodandFather.FromthebeginningHewasengagedinHisFather'sbusiness,everdoingthosethingsthatwerepleasing in His sight. By God's Word He was regulated in all things.Jehovah was His "portion" (Psalm 16:5), His "God" (Psalm 22:1), His"All." Christ was underHim (John 6:38; 14:28): "the head of Christ isGod"(1Corinthians11:3).Inacovenantway,too,HewasandistheGodandFatherofChrist (John20:17),notonlysowhileChristwashereonearth, but even now that He is in Heaven. This is clear from Christ'spromiseafterHisascension:"HimthatovercomeswillImakeapillarinthetempleofmyGod,andheshallgonomoreout:andIwillwriteuponhim the name of my God. . ." (Rev. 3:12, ital. mine). Yet this official

subordinationofChristtoGodtheFatherinnowisemilitatesagainstnormodifiesHisessentialequalitywithHim(John1:1-3;5:23;10:30-33).

BecausetheFatherofOurSurety,HeIsOurFather

Itistobecarefullynotedthatpraiseishererenderednotto"theGodandFatheroftheLordJesusChrist"butof"ourLordJesusChrist."Inotherwords,God'srelationshiptousisdeterminedbyHisrelationshiptoourSurety.HeistheGodandFatherofsinnersonlyinChrist.HeisadoredasthecovenantHeadoftheSaviorandofHiselectinHim.Thisisapointof first importance: the connection that the Church sustains to God isfixed by that of the Redeemer to God, for she is Christ's and Christ isGod's(1Corinthians3:23).Thetitle"GodandFatherofourLordJesusChrist" is thepeculiarandcharacteristicChristiandesignationofDeity,contemplating Him as the God of redemption (Romans 15:6; 2Corinthians 11:31; Colossians 1:3).When an Israelite called onHim as"theGodofAbraham, IsaacandJacob,"he recognizedandownedHimnotonlyastheCreatorandmoralGovernoroftheworld,butalsoasthecovenantGodofhisnation.SowhentheChristianaddressesHimas"theGodandFatherofourLordJesusChrist,"heacknowledgesHimas theAuthorofeternalredemptionthroughtheincarnateSon,whovoluntarilytook the place of subserviency to and dependence upon Him. In thehighestmeaning of the word, God is the Father of noman until he isunited to theOnewhomHecommissionedandsent tobe theSaviorofsinners,thesoleMediatorbetweenGodandmen.

ThelanguageinwhichGodishereworshipedexplainshowitisthatHecan be so kind and bounteous toHis people. All blessings come to thecreaturefromGod.Heitiswhogavethembeingandsuppliestheirvariedneeds. Equally so, all spiritual blessings proceed fromHim (Ephesians1:3;James1:17).TheHighestis"kinduntotheunthankfulandtotheevil"(Luke6:35).But spiritual blessings issue fromHimnot simply asGod,norfromtheFatherabsolutely,butfrom"theGodandFatherofourLordJesus Christ." In what follows, the apostle makes mention of Hisabundantmercy, ofHis begetting the elect to a living hope, and of aninheritance that infinitely transcends all earthly good. And in thebestowment of these favors God is here acknowledged in the specialcharacterinwhichHeconfersthem.If itbeasked,HowcanaholyGod

endow sinfulmenwith such blessings? the answer is, as "theGod andFatherofourLordJesusChrist." It isbecauseGod iswellpleasedwiththe Redeemer thatHe is well pleasedwith the redeemed. Thework ofChrist merited such a reward, and He shares it with His own (John17:22).AllcomestousfromtheFatherthroughtheSon.

HisAbundantMercy,theCauseofGod'sGraciousChoice

Fourthly, letusponder itsascription,which is found in thephrase "hisabundantmercy."JustasGoddidnotelectbecauseHeforesawthatanywouldsavinglyrepentandbelievetheGospel-forthesearetheeffectsofHisinvinciblecall,whichinturnistheconsequenceandnotthecauseofelection-but"accordingtohisownpurpose"(2Timothy1:9),neitherdoesHe regenerate because of anymerits possessed by the subjects thereof,but solely of His own sovereign pleasure (James 1:18). His abundantmercyisheresetovenagainstourabundantdemerits,andtothedegreethatwearesensibleof the lattershallwebemovedtorenderpraiseforthe former.Such isourwoeful case through sin thatnaughtbutDivinemercycanrelieveit.GiveeartothewordsofC.H.Spurgeon:

Nootherattributecouldhavehelpedushadmercyrefused.Aswearebynature, justice condemns us, holiness frowns upon, power crushes us,truthconfirmsthethreateningofthelaw,andwrathfulfillsit.Itisfromthe mercy of God that all our hopes begin. Mercy is needed for themiserable,andyetmoreforthesinful.Miseryandsinarefullyunitedinthe human race, and mercy here performs her noblest deeds. Mybrethren, God has given His mercy unto us, and we must thankfullyacknowledgethatinourcaseHismercyhasbeenabundantmercy.

Weweredefiledwithabundantsin,andonlythemultitudeofHislovingkindnesses could have put those sins away. We were infected with anabundant evil, and only overflowingmercy can ever cure us of all ournatural disease, and make us meet for Heaven. We have receivedabundant grace up until now; we have made great drafts upon thetreasuryofGod,andofHisfullnesshaveallwereceivedgraceforgrace.Wheresinhasabounded,gracehasmuchmoreabounded...Everythingin God is on a grand scale. Great power-He shakes the world. Greatwisdom-He balances the clouds. His mercy is commensurate with His

other attributes: it isGodlikemercy, infinitemercy!YoumustmeasureHisGodheadbefore you can computeHismercy.Wellmay it be called"abundant"ifitbeinfinite.Itwillalwaysbeabundant,forallthatcanbedrawn from itwill be but as the drop of a bucket to the sea itself. Themercy which deals with us is not man's mercy, but God's mercy, andthereforeboundlessmercy.

Part2-1Peter1:3-5

"BlessedbetheGodandFatherofourLordJesusChrist,whichaccordingtohisabundantmercyhasbegottenusagainuntoa livelyhope."Letusbegin this chapter with a continuation of our examination of theascriptionofthisdoxology.GodtheFatherishereviewedasthecovenantHeadoftheMediatorandofGod'selectinHim,andisthusaccordedHisdistinctiveChristiantitle(see,forexample,Ephesians1:3).ThistitlesetsHim forth as the God of redemption. "Abundantmercy" is ascribed toHim.ThisisoneofHisineffableperfections,yettheexerciseofit-asofallHis other attributes-is determined by His own imperial will (Romans9:15). Much is said in Scripture concerning this Divine excellency.WereadofHis"tendermercy"(Luke1:78).Daviddeclares,"Forgreatisyourmercy" (Psalm86:13); "you,Lord,are. . .plenteous inmercy" (Psalm86:5). Nehemiah speaks of His "manifold mercies" (Nehemiah 9:27).ListentoDaviddescribetheeffectthatmeditatinguponthisattribute,ashehadpracticallyexperiencedit,haduponhisworship:"Butasforme,Iwill come into your house in themultitude of yourmercy: and in yourfearwillIworshiptowardyourholytemple"(Psalm5:7).BlessedbeHisname,"forhismercyenduresforever"(Psalm107:1).WellthenmayeachbelieverjoinwiththePsalmistinsaying,"Iwillsingaloudofyourmercy.. ." (Psalm59:16).To thisattributeespecially shoulderringsaints look:"according unto the multitude of your tender mercies blot out mytransgressions"(Psalm51:1).

God'sGeneralandSpecialMercyMustBeDistinguished

Itmustbepointedout that there isbothageneralandaspecialmercy.That distinction is a necessary and important one, yes, a vital one; formanypoorsoulsarecountingupontheformerinsteadoflookingbyfaithtothelatter."TheLORDisgoodtoall:andhistendermerciesareoverall

hisworks"(Psalm145:9).Consideringhowmuchwickednessaboundsinthisworld, thediscerning and contriteheart can saywith thePsalmist,"The earth,OLORD, is full of yourmercy. . ." (Psalm 119:64). For thegoodofoursoulsit isessentialthatwegraspthedistinctionrevealedinGod'sWord between this generalmercy andGod's special benignity toHis elect. By virtue of His eminence as a gift of God, Christ isdenominated"theMercypromisedtoourfathers"(Luke1:72,ital.mine).How aptly does the Psalmist declare, "Your mercy is great above theheavens"(Psalm108:4;cf.Ephesians4:10);forthereisGod'smercy-seatfound(seeHebrews9,especiallyverses5,23,24),uponwhichtheexaltedSaviorisnowseatedadministeringthefruitsofHisredemptivework.Itisthither that the convicted and sin-burdened soul must look for savingmercy.ToconcludethatGodistoomercifultodamnanyoneeternallyisadelusionwithwhichSatanfatallydeceivesmultitudes.PardoningmercyisobtainableonlythroughfaithintheatoningbloodoftheSavior.RejectHim,andDivinecondemnationisinescapable.

ThisMercyIsAbundantBecauseItIsCovenantMercy

The mercy here celebrated by Peter is very clearly a particular anddiscriminatingone. It is that of "theGodandFatherof ourLordJesusChrist,"anditflowstoitsfavoredobjects"by[meansof]theresurrectionofJesusChrist fromthedead." (bracketsmine) It isbetween those twophrases that we find these words firmly lodged: "who according to hisabundant mercy has begotten us again unto a lively hope." Thus it iscovenant mercy, redemptive mercy, regenerating mercy. Rightly is itstyled "abundant mercy," especially in view of the Bestower. For thisabundantmercyissuesfromtheself-sufficientJehovah,whoisinfinitelyandimmutablyblessedinHimself,whowouldhaveincurrednopersonallosshadHeabandoned thewholehuman race todestruction. ItwasofHismeregoodpleasurethatHedidnot.Itisseentobe"abundantmercy"whenweviewthecharacterofitsobjects,namely,depravedrebels,whoseminds were enmity against God. It also appears thus when wecontemplate the nature of its peculiar blessings. They are not thecommonandtemporalones,suchashealthandstrength,sustenanceandpreservation thatarebestowedupon thewicked,but spiritual, celestial,and everlastingbenefits such ashadnever entered themindofman to

conceive.

Stillmoresoisitseentobe"abundantmercy"whenwecontemplatethemeans through which those blessings are conveyed to us: "by theresurrection of Jesus Christ from the dead," which necessarilypresupposes His incarnation and crucifixion.What other language but"abundantmercy"couldappropriatelyexpresstheFather'ssendingforthofHisbelovedSontotakeuponHimselftheformofaservant,toassumetoHimselffleshandblood,andtobeborninamangerallforthesakeofthosewhosemultitudinousiniquitiesdeservedeternalpunishment?ThatBlessedOnecameheretobetheSuretyofHispeople,topaytheirdebts,to suffer in their stead, to die the Just for the unjust. Therefore, Godspared not His own Son but called upon the sword of justice to smiteHim.HedeliveredHimuptothecursethatHemight"freelygiveusallthings"(Romans8:32).Thusitisarighteousmercy,evenasthePsalmistdeclares: "Mercy and truth are met together; righteousness and peacehave kissed each other" (Psalm 85:10). It was at the cross that theseemingly conflicting attributes of mercy and justice, love and wrath,holiness and peace united, just as the various colors of the light,whenseparated by a natural prism of mist, are seen beautifully blendedtogetherintherainbow-thetokenandemblemofthecovenant(Genesis9:12-17;Rev.4:3).

Meditation on the Miracle of the New Birth Evokes FerventPraise

Fifthly,letusconsidertheincitementofthisdoxology,whichisfoundinthefollowingwords:"which[who]accordingtohisabundantmercyhasbegottenusagainuntoalivelyhope."ItwastherealizationthatGodhadquickenedthosewhoweredeadinsinsthatmovedPetertoblessHimsofervently. The words "has begotten us" have reference to theirregeneration.Later in the chapter the apostledescribes themashavingbeen "born again" (v. 23) and in the next chapter addresses them as"newborn babes" (1 Peter 2:2). A new and a spiritual life,Divine in itsorigin,wasimpartedtothem,wroughtintheirsoulsbythepoweroftheHolySpirit(John3:6).Thatnewlifewasgivenforthepurposeofforminganewcharacterandforthetransformingoftheirconduct.Godhadsentforth the Spirit ofHis Son into their hearts, thereby communicating to

them a holy disposition,who, as the Spirit of adoption (Romans 8:15),wasincliningthemtoloveHim.Itisstyledabegetting,notonlybecauseitisthenthatthespirituallifebeginsandthataholyseedisimplanted(1John3:9),butalsobecauseanimageorlikenessoftheBegetterHimselfisconveyed(1John5:1).AsfallenAdam"begatasoninhisownlikeness,after his image" (Genesis 5:3), so at the new birth the Christian is"renewed in knowledge after the image of him that created him"(Colossians3:10).

Inthewords"begottenusagain"thereisatwofoldallusion:acomparisonandacontrast.First,justasGodistheefficientcauseofourbeing,soHeis also of our well-being; our natural life comes fromHim, and so toodoesourspirituallife.Secondly,theApostlePeterintendstodistinguishournewbirthfromtheoldone.Atourfirstbegettingandbirthwewereconceived in sin and shaped in iniquity (Psalm 51:5); but at ourregeneration we are "created in righteousness and true holiness"(Ephesians 4:24). By the new birthwe are delivered from the reigningpower of sin, forwe are thenmade "partakers of the divine nature" (2Peter 1:4). Henceforth there is a perpetual conflict within the believer.Notonlydoesthefleshlustagainstthespirit,butthespiritlustsagainstthe flesh (Galatians 5:17). It is not sufficiently recognized and realizedthatthenewnatureorprincipleofgraceofnecessitymakeswarupontheold nature or principle of evil. This spiritual begetting is attributed toGod's"abundantmercy,"foritwasinducedbynothinginorfromus.Wehadnot somuch as a desire afterHim: in every instanceHe is able todeclare,"Iamfoundofthemthatsoughtmenot"(Isaiah65:1;cf.Romans3:11).Asbelievers loveHimbecauseHe first loved them (1 John4:19),likewise they did not become seekers after Christ until He first soughtandeffectuallycalledthem(Luke15;John6:44;10:16).

This begetting is according to the abundant mercy of God.Mercy wasmost eminently displayed here. For regeneration is the fundamentalblessingofallgraceandglory,beingthefirstopenmanifestationthattheelectreceiveofGod'slovetothem."ButafterthatthekindnessandloveofGodourSaviortowardmanappeared,Notbyworksofrighteousnesswhich we have done, but according to his mercy he saved us, by thewashingofregeneration,andrenewingoftheHolySpirit"(Titus3:4,5).

AsThomasGoodwinsoaptlyexpressedit,

God'sloveislikeariverorspringwhichrunsunderground,andhasdoneso from eternity.Whenbreaks it forth first?When aman is effectuallycalled,thenthatriver,whichhasbeenfromeverlastingunderground,andthroughChristonthecross,breaksoutinaman'sownheart,too.

It is then thatwe are experientiallymadeGod's children, received intoHisfavor,andconformedtoHis image.ThereinisaremarkabledisplayofHisbenignity.Atthenewbirththe loveofGodisshedabroadintheheart,andthatistheintroductioninto,aswellasthesurepledgeof,everyotherspiritualblessing for timeandeternity.As thepredestinating loveof God ensures our effectual call or regeneration, so regenerationguaranteesourjustificationandglorification(Romans8:29,30).

God's Work of Regeneration Precedes Our Repentance andFaith

Let us now retrace our steps, going over again the ground we havecovered,but in the inverseorder.Notuntil a soulhasbeenbegottenofGodcanwehaveanyspiritualapprehensionoftheDivinemercy.Beforethat miracle of grace takes place he is possessed more or less of apharisaicalspirit.TosincerelyblesstheGodandFatherofourLordJesusChrist forHis abundantmercy is the heartfelt acknowledgment of onewho has turned away with loathing from the filthy rags of his ownrighteousness (Isaiah 64:6) and who places no confidence in the flesh(Philippians3:3).Equallytrueisitthatnounregeneratepersoneverhashis conscience sprinkled with the peace-producing blood of Christ, foruntilspirituallifeisimpartedevangelicalrepentanceandsavingfaitharemorally impossible. Therefore, there can be no realization of ourdesperate need of a Savior or any actual trusting in Him until we arequickened(madealive)by theHolySpirit (Ephesians2:1), that is,bornagain(John3:3).Stillmoreevidentisitthatsolongasapersonremainsdeadinsin,withhismindsetatenmityagainstGod(Romans8:7),therecanbenoacceptableobedience toHim; forHewillneitherbe imposeduponnorbribedbyrebels.Andcertainitisthatnonewhoareinlovewiththis world's painted baubles will conduct themselves as "strangers andpilgrimsontheearth";fortheyareperfectlyathomehere.

RegenerationProducesaLivingHope

"Begottenusagainuntoa livelyhope."This is the immediateeffectandfruit of the new birth, and is one of the characteristic marks thatdistinguishes the regenerate from the unregenerate. Hope always hasrespect to something in the future (Romans 8:24, 25), being an eagerexpectationofsomethingdesirable,ananticipationofapromisedgood,whetherrealorimaginary.Theheartofthenaturalmanislargelybuoyedup,andhisspiritsmaintained,bycontemplationsofsomeimprovementinhislotthatwillincreasehishappinessinthisworld.Butinthemajorityofinstancesthethingsdreamedofnevermaterialize,andevenwhentheydotheresultisalwaysdisappointing.Fornorealsatisfactionofsoulistobefoundinanythingunderthesun.Ifsuchdisillusionedsoulshavecomeundertheinfluenceofman-madereligion,thentheywillseektopersuadethemselvesof,andlookforwardto,somethingfarbetterforthemselvesinthehereafter.Butsuchexpectationswillproveequallyvain,fortheyarebutthefleshlyimaginingsofcarnalmen.Thefalsehopeofthehypocrite(Job 8:13), the presumptuous hope of those who neither revere God'sholinessnorfearHiswrathbutwhocountuponHismercy,andthedeadhopeofthegracelessprofessorwillbutmocktheirsubjects.

TheChristian'sHopeIsBothLivingandLively

In contradistinction to the delusive expectations cherished by theunregenerate, God's elect are begotten again to a real and substantialhope. This hope, which fills theirminds and acts upon their wills andaffections(thusradicallyalteringtheorientationoftheirthoughts,words,anddeeds) isbasedupon theobjectivepromisesofGod'sWord (whicharesummarizedinv.4).Inmostofitsoccurrences,theGreekadjectivalparticiple from za (to live; no. 2198 in Strong's Greek Dictionary) istranslatedliving,thoughinActs7:38(asherein1Peter1:3)itisrenderedlively.Bothmeanings are accurate andappropriate in this context.TheChristian's hope is a sure and steadfast one (Hebrews 6:19) because itrests upon the word and oath of Him that cannot lie. It is the gift ofDivinegrace(2Thessalonians2:16),afruitoftheSpirit(Romans5:1-5),inseparably connectedwith faith and love (1 Corinthians 13:13). It is alivinghopebecauseitisexertedbyaquickenedsoul,beinganexerciseofthenewnatureorprincipleofgracereceivedatregeneration.Itisaliving

hopebecauseithaseternallifeforitsobject(Titus1:2).Whatagloriouschangehas takenplace, forbeforewewerebegottenofGodmanyofuswerecaptivatedby"acertain fearful lookingforof judgment"(Hebrews10:27),andthroughfearofdeathwere"alltheir[our]lifetimesubjecttobondage"(Hebrews2:15,bracketsmine).Itisalsotermed"alivinghope"because it is imperishable, one that looks and lasts beyond the grave.Should death overtake its possessor, far from frustration, hope thenentersintoitsfruition.

Thisinwardhopeofthebelieverisnotonlyalivingbutalivelyone,foritis-like faith and love-an active principle in his soul, animating him topatience,steadfastness,andperseveranceinthepathofduty.Thereinitdiffers radically from the dead hope of religious formalists and emptyprofessors, for theirs never stirs them to spiritual activity or producesanything todistinguish them fromrespectableworldlingswhomakenoprofessionatall.Itisthepossessionandexerciseofthislivelyhopethataffordsdemonstrationthatwehavebeen"begotten...again."ByDivinebegettingaspirituallifeiscommunicated,andthatlifemanifestsitselfbydesires after spiritual things, by a seeking of satisfaction in spiritualobjects, and by a cheerful performance of spiritual duties. Thegenuinenessandrealityof this"livelyhope" is, inturn,evidencedby itsproducing a readiness to the denying of self and to the enduring ofafflictions,thusactingas"ananchorofthesoul"(Hebrews6:19)amidthestorms of life. This hope further distinguishes itself by purging itspossessor. "And everyman that has this hope in him purifies himself,evenasheispure"(1John3:3).Itisalsoa"livelyhope"inthatitcheersand enlivens its possessor; for as he views the blissful goal courage isimpartedandinspirationafforded,enablinghimtoenduretotheendofhistrials.

TheSavingVirtueofChrist'sResurrection

Sixthly, letusconsidertheacknowledgmentofthisprayer,namely,"theresurrectionofJesusChrist."Fromthepositionoccupiedbythesewords,itisplainthattheyarerelatedtoandgoverntheprecedingwordsaswellas the verse that follows. Equally obvious it is that the resurrection ofChristimpliesHispreviouslifeanddeath,thougheachpossessesitsowndistinctivevalueandvirtue.Theconnectionbetweentheresurrectionof

Christandtheexerciseof theabundantmercyofGodtheFather inHisbringingusfromdeathtolife,Hisputtingintoourheartsalivinghope,andHisbringingusintoagloriousinheritanceisaveryrealandintimateone. As such it calls for our devout attention. The Savior's rising againfrom the dead was the climacteric proof of the Divine origin of HismissionandthusaratificationofHisGospel.ItwasthefulfillmentofOldTestament prophecies concerningHim, and thus provedHim to be thepromisedMessiah. It was the accomplishment of His own predictions,and thus certifiedHim to be a true prophet. It determined the contextbetweenHimandtheJewishleaders.TheycondemnedHimtodeathasan impostor, but by restoring the temple ofHis body in three daysHedemonstratedthattheywereliars.ItwitnessedtotheFather'sacceptanceofHisredemptivework.

Thereis,however,amuchcloserconnectionbetweentheresurrectionofChrist from the dead and the hope of eternal life that is set beforeHispeople. His emerging in triumph from the tomb furnished indubitableproof of the efficacy ofHis propitiatory sacrifice, bywhichHe had putawaythesinsofthoseforwhomitwasoffered.Thisbeingaccomplished,by His resurrection Christ brought in an everlasting righteousness(Daniel9:24), thussecuring forHispeople theeternal rewarddueHimbyHis fulfillment ofGod's LawbyHis ownperfect obedience.Hewhowas delivered up to death for our offenses was raised again for ourjustification (Romans 4:25). Attend to the words of John Brown (towhosecommentaryon1PeterIamgreatlyindebted):

When God "brought again from the dead our Lord Jesus, that greatshepherd of the sheep, by the blood of the everlasting covenant," HemanifestedHimself to be "theGod of peace," the pacifiedDivinity.He"raisedhimfromthedead,andgavehimglory, thatour faithandhopemightbe inhimself" [1Peter 1:21].HadJesusnot risen, "our faithhadbeeninvain;weshouldhavebeenstillinoursins"[1Corinthians15:17],andwithouthope.ButnowthatHeisrisen,

OurSuretyfreed,declaresusfree,ForwhoseoffencesHewasseized;InHisreleaseourownwesee,AndjoytoviewJehovahpleased.

Buteventhisisnotall.OurLord'sresurrectionistobeviewednotonlyinconnectionwithHisdeath,butwiththefollowingglory.Raisedfromthedead,Hehas received "all power inHeaven and on earth, that hemaygive eternal life to asmany as the Father had given him."How this iscalculatedtoencouragehope,maybereadilyapprehended."Becausehelives,weshalllivealso."Havingthekeysofdeathandtheunseenworld,Hecanandwillraiseusfromthedead,andgiveuseternallife.HesitsattherighthandofGod."OurlifeishidwithhiminGod;andwhenhewhoisour life shallappear,weshallalsoappearwithhim inglory."Wearenot yet in possession of the inheritance; but He, our Head andRepresentative, is. "We see not yet all things put under us; butwe seehim," the Captain of our salvation, "for the suffering of death crownedwith glory and honor." The resurrection of Christ, when considered inreferencetothedeathwhichprecededandtheglorywhichfollowedit,isthegrandmeansofproducingandstrengtheningthehopeofeternallife.

ByfaithwenowbeholdChristseatedattherighthandoftheMajestyonhigh, from whence He is administering all the outworking of thatredemptionwhichHehasaccomplished."HimhasGodexaltedwithhisright hand to be a Prince and a Savior, for to give repentance to [thespiritual]Israel,andforgivenessofsins"(Acts5:31,bracketsmine).

More specifically, not only is the resurrection of Christ the legal basisuponwhichGod the Father imputes the righteousness of Christ to theaccountsofbelievingsinners,butitisalsothelegalwarrantuponwhichtheHoly Spirit proceeds to regenerate those sinners in order that theymight initially believe on Christ, turn from their sins, and be saved.Unfortunately, likesomanyother finepointsofGospeldoctrine, this islittleunderstoodtoday.Thespiritofamanmustbebrought forth fromitsdeathinsinbeforehisbodywillbesubjecttobeingraisedingloryatthelastday.AndwhiletheHolySpiritistheOnewhospirituallyquickensGod'select,itmustberememberedthatHeissentforth,todoHissavingwork,bythekinglypoweroftherisenChrist,towhomthatauthoritywasgivenastherewardofHisfinishedwork(Matthew28:18;Acts2:33;Rev.3:1).InJames1:18, thenewbirth is tracedbacktothesovereignwillofthe Father. In Ephesians 1:19 and following, the new birth and itsgracious consequences are attributed to the gracious operation of the

Spirit. Here in our text, while issuing from the abundantmercy of theFather,itisascribedtothevirtueofChrist'striumphoverdeath.ItistobeobservedthatChrist'sownresurrectionistermedabegettingofHim(Psalm2:7;cf.Acts13:33),whileourspiritualresurrectionisdesignatedaregeneration (Titus3:5).Christ is expressly called "the firstbegottenofthedead"(Rev.1:5).ThisHeiscalledbecauseHisresurrectionmarkedanewbeginningbothforHimandforHispeople.

Part3-IPeter1:3-5

"BlessedbetheGodandFatherofourLordJesusChrist,whichaccordingto his abundantmercy has begotten us again unto a lively hope by theresurrectionofJesusChristfromthedead."Letusbeginthischapterbycontinuingourconsiderationof theacknowledgmentof theprayer. It istobe recalled that thisEpistle is addressed to thosewhoare strangers,scattered abroad (v. 1).Most appropriate, then, is this reference to theDivine begetting of God's elect, for it is by the Holy Spirit's graciousbegetting that the elect are constituted strangers or sojourners (that is,temporary residents of this world), both in heart and in conduct. TheLordJesuswasastrangerhere(Psalm69:8),forHewastheSonofGodfromHeaven;andso,too,areHispeople,fortheyhaveHisSpiritwithinthem. How that understanding enhances this miracle of grace! Divinebegetting isnotmerelyadoctrine,but theactualcommunication to thesouloftheverylifeofGod(John1:13).FormerlytheChristianwasbothinandoftheworld,butnowhis"conversation[citizenship--A.S.V.]isinHeaven"(Philippians3:20,bracketsmine)."Iamastrangerintheearth"(Psalm119:19)ishenceforthhisconfession.TothesoulrenewedbyGodthisworldbecomesabarrenwilderness.Forhisheritage,hishome,isonhigh,andthereforehenowviewsthethingsof timeandsense inaverydifferentlight.

The Great Interests of the Regenerate Soul Are Alien to thisWorld

The chief interests of a truly born-again soul lie not in this mundanesphere.Hisaffectionswillbesetuponthingsabove;andinproportionastheyareso,hisheartisdetachedfromthisworld.Theirstrangerhoodisan essentialmark that distinguishes the saints from the ungodly. They

whoheartilyembracethepromisesofGodaresuitablyaffectedbythem(Hebrews11:13).OneofthecertaineffectsofDivinegraceinthesoulistoseparateitspossessor,bothinspiritandinpractice,fromtheworld.Hisdelight inheavenly thingsmanifests itself inhisbeingweaned fromthethingsofearth,justasthewomanatthewellleftherbucketbehindwhenshehadobtainedfromChristthelivingwater(John4:28).Suchaspiritconstitutes him an alien among the worshipers of mammon. He ismorallyaforeignerinastrangeland,surroundedbythosewhoknowhimnot (1 John 3:1), because they know not his Father. Nor do theyunderstand his joys or sorrows, not appreciating the principles andmotives that actuate him; for their pursuits and pleasures are radicallydifferentfromhis.Nay,hefindshimselfinthemidstofenemieswhohatehim(John15:19),andtherearenonewithwhomhecanhavecommunionsavetheveryfewwho"haveobtainedlikepreciousfaith"(2Peter1:1).

But though there be nothing in this wilderness of a world for theChristian,hehasbeen"begotten...againuntoalivinghope."Previouslyhevieweddeathwithhorror,butnowheperceivesthatitwillprovideablessedreleasefromallsinandsorrowandopenthedoorintoParadise.The principle of grace received at the new birth not only inclines itspossessor to love God and to act in faith upon His Word, but it alsodisposeshimto"looknotatthethingswhichareseen,butatthethingswhich are not seen" (2 Corinthians 4:17, 18), inclining his aspirationsawayfromthepresenttowardhisgloriousfuture.ThomasMantonaptlydeclares, "The new nature was made for another world: it came fromthence,anditcarriesthesoulthither."Hopeisanassuredexpectationoffuture good.While faith is in exercise, a vista of unclouded bliss is setbeforetheheart,andhopeentersintotheenjoymentofthesame.Itisalivinghope exercisedwithin adying environment, and it both supportsandinvigoratesallofuswhobelieve.Whileinhealthyactivity,hopenotonlysustainsamid the trialsof this lifebut liftsusabove them.Oh, forheartstobemoreengagedinjoyousanticipationsofthefuture!Forsuchhopefulheartswillquickenustodutyandstimulateustoperseverance.In proportion to the intelligence and strength of our hope will we bedeliveredfromthefearofdeath.

Union with Christ in His Resurrection, the Cause of Our

Regeneration

A further word must now be said upon the relationship that theresurrectionofJesusChristfromthedeadbearstotheFather'sbegettingof us to this living hope. Christ's God-honoring work and triumphantemergencefromthegravewasthelegalbasisnotonlyofthejustificationofHispeople,butoftheirregenerationalso.Mystically,byvirtueoftheirunionwithChrist in themindandpurposeofGod, theyweredeliveredfromtheirdeathatthehandsoftheLawwhentheirSuretyarosefromthedead. "ButGod,who is rich inmercy, for his great lovewithwhich helovedus,Evenwhenweweredeadinsins,hasquickenedustogetherwithChrist, (by grace you are saved;) and has raised us up together. . ."(Ephesians2:4-6,ital.mine).ThosewordsrefertothecorporateunionoftheChurchwithherHead andher judicial participation inHis victory,andnottoanindividualexperience.Nevertheless,sincealltheelectrosefederally when their Representative arose, they must in due time beregenerated; since they have beenmade alive legally, theymust in duecourse be quickened spiritually. Had not Christ risen, none had beenquickened(1Corinthians15:17);butbecauseHelives,theyshalllivealso.

Jesuslives,andsoshallI.Death!yourstingisgoneforever!Hewhodeignedformetodie,Lives,thebandsofdeathtosever.He[hasraised]mefromthedust:JesusismyHopeandTrust.

The life that is in the Head must be communicated to themembersofHisbody.

The resurrection of Christ is the virtual cause of our regeneration. TheHolySpiritwouldnothavebeengivenunlessChristhadconquered thelast enemy (1 Corinthians 15:26) and gone to the Father: "Christ hasredeemedusfromthecurseofthelaw,beingmadeacurseforus:...thatwemightreceivethepromiseoftheSpiritthroughfaith"(Galatians3:13,14).Regenerationissuesastruly fromthevirtueofChrist'sresurrectionasdoesourjustification,whichistheresultofthatsavingfaithinChristthat can only issue from a Spirit-renewed heart. He purchased forHis

people the blessed Spirit to raise them up to grace and glory. "Not byworksofrighteousnesswhichwehavedone,butaccordingtohismercyhe savedus, by thewashing of regeneration, and renewing of theHolySpirit;WhichheshedonusabundantlythroughJesusChristourSavior"(Titus3:5,6,ital.mine).GodtheFatherhasshedtheHolySpirituponusin regenerating power because of themerits of Christ's life, death, andresurrection,and inresponse toHismediationonourbehalf.TheHolySpirit isheretotestifyofChrist toGod'select, toraiseupfaith inthemtowardHiminorderthatthey"mayaboundinhope"(Romans15:12,13).Our spiritual deliverance from the grave of sin's guilt, power, andpollutionisasmuchowingtotheefficacyofChrist'striumphoverdeathas will be our physical vivification at His return. He is "the firstbornamong many brethren" (Romans 8:29), the very life of Christ beingimpartedtothemwhentheyarebegottenagain.

The Power that Raised Christ Physically Raises SinnersSpiritually

The resurrection of Christ is also the dynamic prototype of ourregeneration. The same power put forth in raising Christ's body isemployedintherecoveringofoursoulsfromspiritualdeath(Ephesians1:19, 20; 2:1). The Lord Jesus is designated "the first begotten of thedead" (Rev. 1:5)becauseHisemerging fromthegravewasnotonly thepledge but the likeness of both the regeneration of the spirits of Hispeople and the raising of their bodies in the last day. The similitude isobvious.Begetting is thebeginningofanewlife.WhenChristwasborninto this world it was "in the likeness of sinful flesh" (Romans 8:3).Thoughuntouchedbythetaintoforiginalsin(Luke1:35)andundefiledby thepollutionof actual transgressions,Hewas clothedwith infirmitybecause of imputed iniquity. But whenHe rose from Joseph's tomb inpower and glory, it was in a body fitted for Heaven. Likewise, atregeneration, we receive a nature that makes us meet for Heaven. AsGod's raising of Christ testified to His being pacified by His sacrifice(Hebrews13:20),sobybegettingusagainHeassuresusofourpersonalinterest therein. As Christ's resurrection was the grand proof of HisDivine Sonship (Romans 1:4), so the new birth is the first openmanifestationofouradoption.AsChrist'sresurrectionwasthefirststep

into His glory and exaltation, so regeneration is the first stage of ourentranceintoallspiritualprivileges.

GlorificationIstheGoalofRegeneration

Our seventh consideration in examining this doxology is its substance:"toaninheritanceincorruptible,andundefiled,andthatfadesnotaway,reserved in Heaven for you" (v. 4). Regeneration is for the purpose ofglorification.Wearebegottenspirituallytotworealities:alivinghopeinthepresent,andagloriousheritageinthefuture.ItisbyGod'sbegettingthatweobtainourtitletothelatter.Inheritancesgobybirth:"ExceptamanbebornofwaterandoftheSpirit,hecannotenterintothekingdomofGod"(John3:5).Ifnotsons,thenwecannotbeheirs;andwemustbebornofGodinordertobecomethechildrenofGod.But"ifchildren,thenheirs;heirsofGod,andjoint-heirswithChrist"(Romans8:17).Notonlydoesbegettingconfertitle,butitalsoguaranteestheinheritance.Alreadythe Christian has received the Spirit, "[who] is the earnest of ourinheritance" (Ephesians 1:14, brackets mine). As Christ's part was topurchasethe inheritance,sotheSpirit'spart is tomake itknowntotheheirs;for"thethingswhichGodhaspreparedforthemthatlovehim"He"hasrevealedthemuntousbyhisSpirit"(1Corinthians2:9,10).ItistheSpirit'sprovincetogranttotheregeneratesweetforetastesofwhatisinstore for them, to bring something of Heaven's joy into their souls onearth.

TheNewBirthFitsUsImmediatelyforHeaven

Not only does Divine begetting give title to and ensure the heavenlyinheritance,butitalsoimpartsafitnessforthesame.Atthenewbirthanatureisimpartedthatissuitedtothecelestialsphere,thatqualifiesthesoul to dwell forever with the thrice-holy God (as is evident from hispresentcommunionwithHim);andatthecloseofhisearthlypilgrimage,indwellingsin(whichnowhindershiscommunion)dieswiththebody.ItisalltoolittlerealizedbythesaintsthatatregenerationtheyareatoncefittedforHeaven.Manyofthem-totheseriousdiminutionoftheirpeaceand joy-suppose that they must still pass through a process of severediscipline and refining before they shall be ready to enter the courtsabove.ThatisbutanotherrelicofRomanism.Thecaseofthedyingthief,

whowas taken immediately fromhis spiritual birthplace intoParadise,should teach them better. But it does not. So legalistic remains thetendency of the heart even of a Christian that it is very difficult toconvince him that the very hour he was born again he was made assuitable forHeaven as ever he would be though he remained on earthanother century. How difficult it is for us to believe that no growth ingraceorpassingthroughfierytrials isessential toprepareoursouls fortheFather'shouse.

NowheredoesScripturesaythatbelieversareripened,fitted,orgraduallyfittedforHeaven.TheHolySpiritexpresslydeclaresthatGodtheFatherhas, "according toHis abundantmercy. . . begotten us again. . . to aninheritance." What could be plainer? Nor does our text by any meansstandalone.Christianshavealreadybeenmade"partakersofthedivinenature" (2Peter 1:4), andwhatmore canbeneeded to fit them for theDivinepresence?Scriptureemphaticallydeclares,"Whereforeyouarenomore a servant [slave], but a son; and if a son, then an heir of Godthrough Christ" (Galatians 4:7, brackets mine). The inheritance is thechild'sbirthrightorpatrimony.Tospeakofheirsnotbeingeligibleforanestate is a contradiction in terms. Our fitness for the inheritance liesaloneinourbeingthechildrenofGod.IfitbetruethatexceptamanbebornagainhecannotenterorseethekingdomofGod,then,conversely,itnecessarilyfollowsthatoncehehasbeenbornagainheisqualifiedforanentranceintoandenjoymentofGod'skingdom.Allroomforargumenton this point is excludedby thesewords,which set forth one aspect ofPaul'sprayersofthanksgivingonbehalfoftheColossians:"GivingthanksuntotheFather,whichhasmade[pasttense]usmeettobepartakersoftheinheritanceofthesaints in light"(Colossians1:12, ital.andbracketsmine).

ByRegenerationWeAreWeddedtoChrist

ByregenerationwearemadevitallyonewithChristandtherebybecomejoint-heirswithHim.TheportionoftheBrideisherparticipationintheportion of the Bridegroom. "And the glory which you gave me I havegiventhem"(John17:22),declarestheRedeemerofHisredeemed.This,too,needsstressing today,whensomucherror isparading itselfas thetruth. In their fanciful attempts to "rightlydivide theWord,"menhave

wronglydividedthefamilyofGod.SomeDispensationalistsholdthatnotonly is there a distinction of earthly privileges, but that the samedistinctions will be perpetuated in the world to come; that the NewTestament believers will look down from a superior elevation uponAbraham, Isaac and Jacob; that saints who lived and died beforePentecostwillnotparticipateinthegloryoftheChurchorenterintotheinheritance"reservedforusinHeaven."ToaffirmthatthesaintsofthisChristian era are to occupy a higher position and to enjoy granderprivileges thanwill those of previous ages is a serious and inexcusablemistake,foritclasheswiththemostfundamentalteachingsofScriptureconcerningthepurposeoftheFather,theredemptionofChrist,andthework of the Spirit, and repudiates the essential features of God's greatsalvation. Writing to the churches in Galatia, largely composed ofGentiles,theApostlePauldeclares,"Knowyouthereforethattheywhichareof faith, thesameare thechildrenofAbraham(Galatians3:7).Thistext alone is sufficient to prove that God's way of salvation has neveressentiallychanged.

AllofGod'selectarethecommonsharersoftherichesofHiswondrousgrace, vessels whom He "afore prepared unto glory" (Romans 9:23),whom He predestined to be "conformed to the image of his Son"(Romans8:29).ChristactedastheSuretyoftheentireelectionofgrace,and what His meritorious work secured for one of them it necessarilysecuredforall.Thesaintsofallagesarefellow-heirs.EachofthemwaspredestinedbythesameFather(John6:37;10:16,27-30;17:2,9-12,20-24); each of themwas regenerated by the same Spirit (Ephesians 4:4),eachofthemlookedtoandtrustedinthesameSavior.Scriptureknowsofno salvation that does not issue in joint-heirshipwith Christ. Those towhomGodgivesHisSon,namely,thewholecompanyofHiselectfromAbeltotheendofearth'shistory,Healsofreelygivesallthings(Romans8:32).ThatbothAbrahamandDavidwerejustifiedbyfaithisplainfromRomans4,andthereisnohigherdestinyormoregloriousprospectthanthattowhichjustificationgivesfulltitle.TherenewingworkoftheHolySpirit is identical in everymember of God's family: begetting them to,qualifying them for, a celestial heritage. All those whowere effectuallycalled by Him during the Old Testament era received "the promise ofeternal inheritance" (Hebrews9:15).Heaven-bornchildrenmusthavea

heavenlyportion.

TheNatureofOurEternalInheritance

"An inheritance incorruptible, and undefiled, and that fades not away,reserved in Heaven for you." The heavenly portion reserved for thepeople of God is one that is agreeable to the new life received atregeneration,for it isastateofperfectholinessandhappinesssuitedtospiritual beings who possessmaterial bodies.Many and varied are thedescriptions given in Scripture of the nature of our inheritance. In ourtext(v.5)itisdescribedas"thesalvationreadytoberevealedinthelasttime"(cf.Hebrews9:28), that is,salvationin its fullnessandperfectionthatshallbebestowedupontheredeemedatChrist'sgloriousreturn.OurLordJesusdescribesitasHis"Father'shouse"inwhichthere"aremanymansions,"whichChristHimself isnowpreparingforHispeople(John14:1,2).TheApostlePaulreferstoitas"theinheritanceofthesaintsinlight"(Colossians 1:12, ital.mine), and to the future inhabitants of thatgloriousrealmas"thechildrenoflight"(1Thessalonians5:5, ital.mine).Nodoubt theseexpressionspoint to themoralperfectionofHimin theblazing light of whose Presence (Isaiah 33:13; 1 Timothy 6:13-16;Hebrews 12:29; 1 John 1:5) all the saints shall one day dwell.Furthermore, theyunderscore thespotlesspurity thatshallcharacterizeeachofthosewhoshall"dwellinthehouseoftheLORDforever"(Psalm23:6;cf.Daniel12:3;Rev.21:27).Paulfurtherdescribesitas"acitywhichhasfoundations,whosebuilderandmakerisGod"(Hebrews11:10),uponwhichthehopeful,believingeyeofAbrahamwasfixed.Healsocallsit"akingdom which cannot be moved" or "shaken" (Hebrews 12:26-28; cf.Rev.21:10-27).

TheApostlePeterreferstoChristiansasthosewhomGodhas"called...untohiseternalglorybyChristJesus"(1Peter5:10).Elsewhere,hecallsour inheritance "the everlasting kingdomof our Lord and Savior JesusChrist" (2 Peter 1:11). The Lord Jesus prayed, "Father, I will that theyalso,whomyouhave givenme, bewithmewhere I am; that theymaybeholdmyglory"(John17:24).TheglorifiedChrist, inHisrevelationtothe Apostle John, describes the saints' inheritance as "the paradise ofGod"(Rev.2:7), fromwhichwemay infer thatEdenwasbutashadow.LookingforwardtothisParadise,Daviddeclares,"Youwillshowmethe

pathof life: inyourpresence is fullnessof joy;atyourrighthandtherearepleasuresforevermore"(Psalm16:11).

TheSignificanceoftheTermInheritance

Inhiscommentaryon1Peter,JohnBrownmakesthefollowingpertinentobservationsonthesignificanceoftheuseoftheterminheritance:

The celestial blessedness receives here, and inmany other passages ofScripture, theappellationof "the inheritance," for tworeasons: tomarkitsgratuitousnature,andtomarkitssecuretenure.

Aninheritanceissomethingthatisnotobtainedbytheindividual'sownexertions, but by the free gift or bequest of another. The earthlyinheritance of the external people of God was not given them becausethey were greater or better than the other nations of the earth. It was"because theLORDhadadelight in them to love them" [Deuteronomy10:151."Theygotnotthelandinpossessionbytheirownsword,neitherdidtheirownrighthandsavethem;butyourrighthand,andyourarm,andthelightofyourcountenance,foryouhadafavoruntothem"[Psalm44:3]. And the heavenly inheritance of the spiritual people of God isentirely the gift of sovereign kindness. "By grace are you saved"[Ephesians2:5];"eternallifeisthegiftofGod,throughJesusChristourLord"[Romans6:23].

A second idea suggestedby the figurative expression, "the inheritance,"whenusedinreferencetothecelestialblessedness,isthesecurityofthetenurebywhichitisheld.Norightismoreindefeasiblethantherightofinheritance.Iftherightofthegiverorbequeatherbegood,allissecure.Theheavenlyhappiness,whetherviewedasthegiftoftheDivineFather,orthebequestoftheDivineSon,is"suretoalltheseed."Ifthetitleoftheclaimant be but as valid as the right of the original proprietor, theirtenuremustbeassecureasthethroneofGodandHisSon.

TheExcellenceofOurInheritance

Theexcellenceofthisinheritanceoreverlastingportionoftheredeemedisdescribedby fourexpressions.First, it is incorruptible, and thus it is

likeitsAuthor"theincorruptibleGod"(Romans1:23).Allcorruptionisachangefrombettertoworse,butHeaveniswithoutchangeorend.Hencethewordincorruptiblehastheforceofenduring,imperishable.Norwillitcorruptitsheirs,asmanyaworldlyinheritancehasdone.Secondly,itisundefiled,andthuslikeitsPurchaser,whopassedthroughthisdepravedworldasuncontaminatedasasunbeamisunsulliedthoughitshinesonafilthyobject (Hebrews 7:26).All defilement is by sin, butno germof itcan ever enter Heaven. Hence undefiled has the force of beneficent,incapableofinjuringitspossessors.Thirdly,itisunfading,andthusitisliketheOnewhoconductsusthither,"theeternalSpirit"(Hebrews9:14,ital.mine),theHolySpirit,"apureriverofwateroflife"(Rev.22:1).ThewordundefiledtellsofthisRiver'sperennialandperpetualfreshness;itssplendorwill never bemarred nor its beauty diminished. Fourthly, thephrase reserved in Heaven speaks of the location and security of ourinheritance(seeColossians1:5;2Timothy4:18).

As we consider the four descriptive expressions in verse 4, severalcharacteristics of our inheritance come into view. To begin with, ourinheritanceisindestructible.Itssubstanceiswhollyunlikethatofearthlykingdoms, thegrandeurofwhichwearsaway.Themightiestempiresofeartheventuallydissipatebyreasonofinherentcorruption.Considerthepurityofourportion.NoserpentshalleverenterthisParadisetodefileit.Beholditschangelessbeauty.Neitherrustshalltarnishnormothmarit,norshallendlessagesproduceawrinkleonthecountenanceofanyofitsinhabitants.Ponderitssecurity.ItisguardedbyChristforHisredeemed;nothiefshalleverbreakintoit.

It seems tome that these four expressions are designed to cause us tomake a series of contrastswith the glorious inheritance that awaits us.First,considertheinheritanceofAdam.HowsoonwasEdencorrupted!Secondly, think of the inheritance that "the most High divided to thenations"(Deuteronomy32:8)andhowtheyhavedefileditbygreedandbloodshed.Thirdly,contemplatetheinheritanceofIsrael.HowsadlythelandflowingwithmilkandhoneywiltedunderthedroughtsandfaminesthattheLordsentinordertochastenthenationfortheirsins.Fourthly,let us reflect on the glorious habitation thatwas forfeited by the fallenangels,who"keptnottheirfirstestate"(Jude6).Thesewoeful,benighted

spirits have no gracious High Priest to intercede for them, but are"reservedineverlastingchainsunderdarknessuntothejudgmentofthegreat day." Knowing our own remaining corruption, well might weshudderandaskwithpiousself-distrust(seeMatthew26:20-22),"Whatwillkeepusfromsuchadoom?"

TheGuaranteethatWeWillReceiveOurInheritance

Wecome,finally,toreflectupontheinfallibleguarantyofthisdoxology,which graciously answers the question of trembling saints just posited:"WhoarekeptbythepowerofGodthroughfaithuntosalvationreadytoberevealedatthelasttime."HereisthecordialforthefaintingChristian!Not only is the inestimably glorious and precious inheritance secure,"reservedinHeaven"forus,butwealsoaresecure,"keptbythepowerofGod."Here theApostlePeter's doctrineperfectly coincideswith that oftheLordJesusandoftheotherapostles.OurLordtaughtthatthosewhoarebornorbegottenofGodbelieveonHisSon(John1:11-13;3:3-5),andthatthosewhobelievehaveeternallife(John3:15,16)."Hewhobelieveson the Son has [presently and continually possesses] everlasting life"(John 3:36, ital. and bracketsmine).He further taught that thosewhobelievenotdonotbelievebecause theyarenotHissheep(John10:26).ButthenHegoeson:

Mysheephearmyvoice,andIknowthem,andtheyfollowme:AndIgiveuntothemeternallife;andtheyshallneverperish,neithershallanymanpluckthemoutofmyhand.MyFather,whichgave themme, isgreaterthanall;andnomanisabletopluckthemoutofmyFather'shand.IandmyFatherareone(John10:27-30).

The Apostle Paul also declares the fact that none of Christ'sbrethrenshalleverperish.

Who shall separate us from the love of Christ? shall tribulation, ordistress,orpersecution,or famine,ornakedness,orperil,orsword?. . .Nay, inall these thingswearemore thanconquerors throughhim thatlovedus.ForIampersuaded,thatneitherdeath,norlife,norangels,norprincipalities, nor powers, nor things present, nor things to come, norheight, nor depth, nor any other creature, shall be able to separate us

fromtheloveofGod,whichisinChristJesusourLord(Romans8:35,37-39).

Yet thequestion remains tobeanswered, "What is theprincipalmeansthatthepowerofGodexercisesinpreservingus,inorderthatwemightenteruponandenjoyourinheritance?"

FaithIstheMeansofOurPreservation

"WhoarekeptbythepowerofGodthroughfaith."JohnBrown'sinsightsareofgreatvalueonthispoint:

Theyare"kept"-preservedsafe-amidthemanydangerstowhichtheyareexposed, "by the power of God." The expression, "power of God,"mayhere refer to the Divine power both as exercised in reference to theenemies of the Christian, controlling their malignant purposes, and asexercisedintheformofspiritual influenceonthemindoftheChristianhimself,keepinghiminthefaithofthetruth[italicsmine]"intheloveofGod, and in the patient waiting for our Lord Jesus Christ" [2Thessalonians3:5;cf.2Timothy1:13,14]. It isprobablyto the last thatthe apostle principally alludes, for he adds "by faith." It is through thepersevering faith of the truth that the Christian is by Divine influencepreserved from falling, and kept in possession both of that state andcharacter which are absolutely necessary to the enjoyment of theheavenlyinheritance.

The perseverance thus secured to the true Christian is perseverance infaith and holiness; and nothing can bemore grossly absurd than for apersonlivinginunbeliefandsintosupposethathecanbeinthewayofobtainingcelestialblessedness.

ThoughGodKeepsUs,WeMustBelieve

By the almighty power of the Triune God, we are kept "unto salvationreadytoberevealed inthe last time."But thesamegraciousSpiritwhokeepsusalsoinspiredJudetowrite,"KeepyourselvesintheloveofGod,lookingforthemercyofourLordJesusChristuntoeternallife"(Jude21,ital.mine).ByHimalsotheApostlePaulwrote,"Putonthewholearmor

ofGod,. . .Aboveall, taking theshieldof faith,withwhichyoushallbeable to quench all the fiery darts of the wicked" (Ephesians 6:11, 16).Therefore ought we frequently to cry to the Lord with the apostles,"Increase our faith" (Luke 17:5). If our cry is genuine, thenwemay becertainthatJesus,whois"theauthorandfinisherofourfaith"(Hebrews12:2) will hear and answer in a way best suited to our need, thoughperhapsbymeansofadversity.

Theapostle's reference to theheavenlyheritageofbelieverswasamostappropriateone.Hewaswriting to thosewhowere,bothnaturally andspiritually,awayfromtheirhomeland,aliensinastrangecountry.Manyof themwere converted Jews, and, as such, fiercely opposed andmostcruellytreated.WhenaJewbecameaChristianheforfeitedmuch:hewasexcommunicatedfromthesynagogue,becominganoutcastfromamonghisownpeople.Nevertheless, therewas richcompensation forhim.HehadbeenDivinelybegottentoaninheritanceinfinitelysuperior,bothinquality and duration, to the land of Palestine. Thus his gains farmorethanmadeupforhislosses(seeMatthew19:23-29,especiallyv.29).TheHolySpirit, then, from theoutsetof theEpistle,drewout theheartsofthosesufferingsaintstoGodbysettingbeforethemHisabundantmercyandtheexceedingrichesofHisgrace.Themoretheywereoccupiedwiththesamethemoretheirmindswouldbeliftedabovethissceneandtheirhearts filled with praise to God.While few of us are experiencing anytrials comparable to theirs, yetour lot is cast inaverydarkday,and itbehooves us to look away from the things that are seen andmore andmoretofixourattentionupontheblissfulfutureawaitingus.SinceGodhasdesignedsuchforus,howweshouldglorifyHiminheartfeltworshipand by adhering to His promises by "the obedience of faith" (Romans16:26)totheend!

IPeter5:10,11

Part1

Wecomenow toanapostolicprayer thecontentsofwhich,asawhole,areverysublime.Itscontentsareremarkablyfull,andacarefulstudyof,anddevoutmeditationupon,itshallberichlyrepaid.Mypresenttaskwill

be rendered the easier since I am making extensive use of ThomasGoodwin's excellent and exhaustive exposition of the passage. He wasfavoredwithmuchlightonthisportionofScripture,andIwishtosharewith my readers what has been of no little help and blessing to mepersonally.

Thereareseventhingsthatweshouldconsiderregardingthisprayer:(1)thesupplicant,forthereisanintimateandstrikingrelationshipbetweentheexperiencesofPeterandthetermsofhisprayer;(2)itssetting,foritiscloselyconnectedwiththecontext,particularlywithverses6-9;(3)itsObject,namely,"theGodofallgrace"-atitleespeciallydeartoHispeopleandmostappropriateinthiscontext;(4)itsplea,forsooughttheclause"whohascalledusintohiseternalglorybyChristJesus"toberegarded;(5) itspetition,"makeyouperfect,establish,strengthen,settleyou";(6)its qualification, "after that you have suffered awhile," for though thatclauseprecedes thepetition, yet it logically follows itwhen the verse istreated homiletically; and (7) its ascription, "to him be glory anddominionforeverandever.Amen."

"But the God of all grace, who has called us unto his eternal glory byChrist Jesus, after that you have suffered a while, make you perfect,establish, strengthen, settle you" (v. 10). In these words the apostlebeginshisappeal toHimwhois theFountainofgrace,andwithsuchaOne to look to thechiefof sinnersneednotdespair.Next,hementionsthatwhich gives proof to all believers thatHe is indeed theGod of allgrace,namely,Hishavingeffectuallycalledthemfromdeathto lifeandhaving brought them out of nature's darkness intoHis ownmarvelouslight.Nor is that all, for regeneration is but an earnest ofwhatHehasdesignedandpreparedforthem,sinceHehascalledthemtoHiseternalglory. The realization of that truthmoves the Apostle Peter to requestthat,followingaseasonoftestingandaffliction,GodwouldcompleteHisworkofgracewithinthem.HereinwehaveitclearlyimpliedthatGodwillpreserveHis people from apostasy,willmove them to persevere to theend,and,notwithstandingalltheoppositionoftheworld,theflesh,andthedevil,willbringthemsafetoHeaven.

TheSupplicant'sExperienceofRestoringandPreservingGrace

First let us consider this prayer's supplicant. The one who approachedGodthuswasSimonPeter.WhilePaulhadmuchmoretosayaboutthegraceofGod thananyotherof theapostles, itwas left topoorPeter todenominateHim"theGodofallgrace."Weshallnothavetoseekfarinordertodiscoverthereasonforthisanditsappropriateness.WhileSaulofTarsus is theoutstandingNewTestament trophyof savinggrace (forking Manasseh is an equally remarkable case in the Old Testament),surelyitisSimonwhoisthemostconspicuousNewTestamentexample(David supplies a parallel under the Mosaic era) of the restoring andpreservinggraceofGod.What is it thatappears thegreatermarvel toaChristian,thatmostmovesandmeltshisheartbeforeGod?Isitthegraceshowntohimwhilehewasdeadinsin,thatwhichliftedhimoutofthemiry clay and set him upon andwithin the Rock of ages?Or is it thatgrace exercised toward him after conversion that bears with hiswaywardness,ingratitude,departuresfromhisfirstlove,grievingsoftheHoly Spirit, dishonorings of Christ; and yet, notwithstanding all, loveshim to the end and continues ministering to his every need? If thereader's experience be anything likemine, he will have no difficulty inanswering.

Whobutonewhohasbeenmadepainfullysensibleoftheplaguewithinhim,whohashadsomanysadproofsofthedeceitfulnessanddesperatewickedness of his own heart, and who has perceived something of theexceedingsinfulnessofsin-notonlyinthelightofGod'sholinessbutasitiscommittedagainstthedyingloveofhisSavior-canrightlyestimatethesad fallofPeter?ForhewasnotonlyaccordedaplaceofhonoramongthetwelveambassadorsoftheKingofglory,butwasprivilegedtobeholdHim on the mount of transfiguration, and was one of the three whowitnessedmorethananyothersHisagoniesintheGarden.Andthentohear him, a very short time afterwards, denying hisMaster andFriendwith oaths! Who but one who has personally experienced the"longsuffering of God" (1 Peter 3:20; 2 Peter 3:9, 15), and has himselfbeen the recipient of His "abundant mercy" (1 Peter 1:3), can reallyestimate and appreciate the amazing, infinite grace (1) thatmoved theSaviortolooksosorrowfullyyettenderlyupontheerringoneastocausehimtogoforthand"weepbitterly"(Luke22:62),(2)thatledHimtohavea private interview with Peter after His resurrection (Luke 24:34; 1

Corinthians 15:5), and (3) that, above all, not only recovered Hiswanderingsheepbutrestoredhimtotheapostolate(John21:15-17)?WellmightPeterownChrist, togetherwiththeFatherandtheSpirit,as"theGodofallgrace"!

TheTwinDutiesofChristianPastors

Secondly, let us ponder the setting of this prayer, for if we closelyexamine itwe shall find that there ismuch tobe learnedandadmired.Before entering into detail, let us observe the context generally. In theforegoing verses the apostle had been making a series of weightyexhortations. And since those in verses 6 through 9 are preceded byPeter's impressing upon the public servants ofGod their several duties(verses 1-4), allowme to address a word to them first. Let all Christ'sunder-shepherds emulate the example that is here set before them.Havingbiddenbelieverstowalkcircumspectly,theapostlebenthiskneesandcommendedthemtothegraciouscareoftheirGod,seekingforthemthosemercies thathe felt theymostneeded.TheministerofChristhastwoprincipal offices todischarge for those souls that are committed tohiscare(Hebrews13:17):tospeakforGodtothem,andtosupplicateGodforthem.Theseedthattheministersowsisnot likelytoproducemuchfruitunlesshepersonallywatersitwithhisprayersandtears.Itisbutaspeciesofhypocrisyforhimtoexhorthishearerstospendmoretimeinprayerifhebenotafrequenterofthethroneofgrace.Thepastorhasonlyfulfilled half his commission when he has faithfully proclaimed all thecounselofGod;theotherpartistobeperformedinprivate.

TheTwinDutiesofHearersandStudentsofGod'sWord

The same principle holds good equally for those in the pew. Themostsearching sermon will profit the hearer little or nothing unless it beturned into fervent prayer. So too with what we read! Themeasure inwhichGodispleasedtoblessthesechapterstoyouwillbedeterminedbytheinfluencetheyhaveuponyouandtheeffectstheyproduceinyou-theextent to which they bring you to your knees in earnest supplicationseeking power from the Lord. From exhortation the apostle turned tosupplication.Letusdolikewise,orweshallbeleftwithoutthenecessarystrength to obey the precepts. To the various duties inculcated in the

contextwasaddedthisprayerforDivineenablementforthedischargeofthem, however arduous, and for the patient endurance of every trial,howeverpainful.Observe,too,theblessedcontrastbetweentheassaultsof the enemy in verses8 and9 and the character inwhichGod ishereviewedinverses10and11.IsnotthatdesignedtoteachthesaintthathehasnothingtofearfromhisvileadversarysolongashehasrecoursetoHiminwhomresideseverykindofgrace that isneeded forhispresentwalk, work, warfare, and witness? Surely this is one of the principalpracticallessonstobedrawnfromthisprayerasweviewitinthelightofitscontext.

OurAbilitytoResistSatanDependsonPrayer

Unlesswedailylooktoandcastourselvesupon"theGodofallgrace,"itiscertainthatweshallneverbeableto"resiststeadfastinthefaith"ouradversarythedevil,who,"asaroaring lion,walksabout,seekingwhomhemaydevour"(v.8).AndequallysureisitthatDivinegraceisneededby us ifwe are to "be sober, be vigilant."Weneed strengthening gracethatwemay successfully resist so powerful a foe as the devil;we needcourage-producinggraceifwearetodososteadfastinthefaith;andweneed patience-producing grace in order tomeekly bear afflictions. NotonlyiseverykindofgraceavailableforusinGodbuteverymeasure,sothatwhenwefindoneexhaustedwemayobtainafreshone.OneofthereasonswhyGodpermitsSatantoassailHispeoplesofrequentlyandsofiercely is that theymayprove for themselves the efficacy ofHis grace."AndGodisabletomakeallgraceaboundtowardyou;thatyou,alwayshaving all sufficiency in all things,may abound to every goodwork" (2Corinthians9:8).ThenletusbringtoHimeverypitcherofourneedsanddraw uponHis inexhaustible fullness. Says F. B.Meyer, "The ocean isknownbyseveralnames,accordingtotheshoresitwashes,but it isthesameocean.So it is ever the same loveofGod, thougheachneedyoneperceivesandadmiresitsspecialadaptationtohisneeds."

TheRemarkableCorrespondenceBetweenPeter'sExperienceandHisExhortationandPrayer

But,asThomasGoodwinhasshown,thereisayetmoredefiniterelationbetween thisprayerand its context, andbetweenbothof themand the

experience of Peter. The parallels between them are so close andnumerous that they cannot be undesigned. InGethsemane Christ badeHis servant, "Watch and pray, that you enter not into temptation"(Matthew26:41),andinhisEpistlePeterexhortsthesaints,"besober,bevigilant."Previously,theSaviorhadwarnedhim,"Simon,Simon,behold,Satan has desired to have you, that he may sift you as wheat" (Luke22:31)-andasthePuritanexpressedit,"andshakeforthallgraceoutofhim."Soinverse8Petergivespointtohiscallforsobrietyandvigilanceby saying, "because your adversary the devil, as a roaring lion, walksabout,seekingwhomhemaydevour."ButinconnectionwiththelovingadmonitionChristcomfortedhim:"ButIhaveprayedforyou,thatyourfaithfailnot"(Luke22:32).AsGoodwinpointsout,"Faith'snotfailingisSatan's foiling." Likewise, the Apostle Peter, in his exhortation, adds,"Whomresiststeadfastinthefaith"-thegiftoffaith,asCalvinexpoundsit.ThoughPeter'sself-confidenceandcouragefailedhim,sothathefell,yet his faith delivered him from giving way to abject despair, as Luke22:61,62,shows.

OurLordconcludedHisaddresstoSimonbysaying,"andwhenyouareconverted [brought back, restored], strengthen your brethren" (Luke22:32, brackets mine). Likewise, our apostle wrote, "knowing that thesameafflictionsareaccomplishedinyourbrethrenthatareintheworld"(v.9);andthenheprayedthat,aftertheyhadsufferedawhile,theGodofall grace would "perfect [or restore], establish, strengthen, settle you[them]." He prayed for the same kind of deliverance for them as thatwhichhehimselfhadexperienced.Finally,GoodwinobservesthatChrist,whenstrengtheningPeter'sfaithagainstSatan,setHis"ButIhaveprayedforyou"overagainsttheworsttheenemycoulddo.ThereforePeteralso,afterportrayingtheadversaryofthesaintsinhisfiercestcharacter-as"aroaringlion"--bringsinbywayofcontrastthesewords:"ButtheGodofallgrace,whohascalledusuntohiseternalglorybyChristJesus,afterthat youhave sufferedawhile,makeyouperfect, establish, strengthen,settle you." He thereby assures them that God will be their Guardian,Establisher,andStrengthener. If,notwithstandinghissad lapse,hewasrecoveredandpreservedtoeternalglory,thatisasurepledgethatallthetruly regenerate will be also. How admirably Scripture (Luke 22)interpretsScripture(1Peter5)!

God's Choice of Instruments for Writing His ScripturesAmazinglyAppropriate

Before passing on to our next section, let us note and admire how theparticular instruments whom God employs as His penmen incommunicating His Word were personally qualified and experientiallyfittedfortheirseveraltasks.WhobutSolomonwassowellsuitedtowritetheBookofEcclesiastes?Forhewasaffordedexceptionalopportunitiestodrink fromall thepoorcisternsof thisworld,andthentorecordthefactthatnosatisfactionwastobefoundinthem.HetherebyprovidedafittingbackgroundfortheSongofSolomon,whereinaSatisfyingObjectis displayed. How appropriate was the selection of Matthew to be thewriterofthefirstGospel,forhewastheonlyoneoftheTwelvewhoheldanofficial positionbeforehis call to theministry (a tax-gatherer in theemployoftheRomans).HeofthefourEvangelistspresentsChristmostclearlyinHisofficialcharacterastheMessiahandKingofIsrael.Mark,theonewhoministeredtoanother(2Timothy4:11),istheonechosentosetforthChristastheservantofJehovah.WhowassoeminentlyadaptedtowriteupontheblessedthemeofDivinelove(ashedoesthroughouthisEpistles)astheonewhowassohighlyfavoredastoleanuponthebosomof God's Beloved? So here, Peter is the onewho so feelingly styles theDeity"theGodofallgrace."Andsoitistoday.WhenGodcallsanymanto the ministry, He experientially equips him, qualifying him for theparticularworkHehasforhimtodo.

ThatHeIs"theGodofAllGrace"IsUniquelyaGospelTruth

Thirdly,letuscontemplateitsObject:"TheGodofallgrace."Naturedoesnot reveal Him as such, for man has to work hard and earn what heobtainsfromher.TheworkingsofProvidencedonot,forthereisasternaspect as well as a benign one to them; and, as a whole, they ratherexemplify the truth thatwe reap aswe sow. Still less does the Law, assuch,exhibitGodinthischaracter,foritsrewardisamatterofdebtandnotofgrace.ItisonlyintheGospelthatHeisclearlymademanifestas"the God of all grace." Our valuation of Him as such is exactlyproportionedbyourdevaluationofourselves,forgraceisthegratuitousfavor ofGod to theundeserving and ill-deserving.Thereforewe cannottrulyappreciate ituntilwearemadesensibleofourutterunworthiness

andvileness.HemightwellbetheGodofinflexiblejusticeandunsparingwrathtorebelsagainstHisgovernment.SuchindeedHeistoallwhoareoutside of Christ, andwill continue so for all eternity. But the gloriousGospel discovers to hell-deserving sinners the amazing grace ofGod topardon,andtocleansethefoulestwhorepentandbelieve.Gracedevisedtheplanofredemption;graceexecutedit;andgraceappliesitandmakesit effectual. Peter previously made mention of "the manifold grace ofGod"(1Peter4:10,ital.mine),fornothinglesswillavailforthosewhoareguilty of "manifold transgressions" and "mighty sins" (Amos 5:12). Thegrace of God ismanifold not only numerically but in kind, in the richvarietyofitsmanifestations.Everyblessingweenjoyistobeascribedtograce. But the appellation "the God of all grace" is even morecomprehensive;yes,itisincomprehensibletoallfiniteintelligences.Thistitle,aswehaveseen,issetoveragainstwhatissaidofthedevilinverse8, where he is portrayed in all his terribleness: as our adversary formalice; likened to a lion for strength; to a roaring lion for dread;described aswalking about for unwearied diligence, "seekingwhom hemay devour" unless God prevent. How blessed and consolatory is thecontrast: "But God"-the Almighty, the Self-sufficient and All-sufficientOne-"the God of all grace." How comforting is the singling out of thisattributewhenwehavetodowithSatanintemptation!IftheGodofallgracebeforus,whocanbeagainstus?WhenPaulwassoseverelytriedby themessenger (angel) of Satanwhowas sent to buffet him, and hethriceprayedforitsremoval,GodassuredhimofHisrelief:"Mygraceissufficientforyou"(2Corinthians12:9,ital.mine).

TheGodofAllGrace:AGreatEncouragementtoPrayer

ThoughmentionismadefrequentlyintheScripturesofthegraceofGodandofHisbeinggracious,yetnowherebutinthisversedowefindhimdenominated"theGodofallgrace."Thereisaspecialemphasisherethatclaimsourbestattention:not simply isHe"theGodofgrace,"but "theGodof all grace."AsGoodwin showed,He is "theGod of all grace" (1)essentially inHis own character, (2) inHis eternal purpose concerningHis people, and (3) in His actual dealings with them. God's peoplepersonallyreceiveconstantproofthatHeisindeedso;andthoseofthemwhose thoughts are formed by His Word know that the benefits with

whichHedailyloadsthemaretheout-workingsofHiseverlastingdesignofgracetowardthem.Buttheyneedtogostillfartherback,orraisetheireyesyethigher,andperceivethatalltherichesofgraceHeordained,andofwhichtheyaremadetherecipients,are fromandinHisverynature."The grace in His nature is the fountain or spring; the grace of Hispurposes is the wellhead, and the grace in His dispensations thestreams,"saysGoodwin.ItwasthegraceofHisnaturethatcausedHimtoform"thoughtsofpeace"towardHispeople(Jeremiah29:11),asit isthegraceinHisheartthatmovesHimtofulfillthesame.Inotherwords,the grace of His very nature, what He is in Himself, is such that itguaranteesthemakinggoodofallHisbenevolentdesigns.

As He is the Almighty, self-sufficient and omnipotent, with whom allthingsarepossible,soHeisalsoanall-graciousGodinHimself-lackingnoperfectiontomakeHiminfinitelybenign.There is thereforeaseaofgrace inGod to feed all the streamsofHispurposes anddispensationsthat are to issue therefrom.Here then is our grand consolation: all thegracethereisinHisnature,whichmakesHimtobethe"Godofallgrace"toHischildren,renderscertainnotonlythatHewillmanifestHimselfassuchtothem,butguaranteesthesupplyoftheireveryneedandensuresthelavishingoftheexceedingrichesofHisgraceuponthemintheagestocome(Ephesians2:7).LookthenbeyondthosestreamsofgraceofwhichyouarenowthepartakertotheGod-man,JesustheAnointedOne,whois "full of grace" (John 1:14), and ask for continual and larger suppliesfromHim.ThestraitnessisinourselvesandnotinHim,forinGodthereis a boundless and limitless supply. I beg you (as I urge myself) toremember thatwhenyoucome to themercy-seat (tomakeknownyourrequests)youareabouttopetition"theGodofallgrace."InHimthereisan infinite ocean todrawupon, andHebids you come toHim, saying,"openyourmouthwide,andIwillfillit"(Psalm81:10,ital.mine).NotinvainhasHedeclared,"Accordingtoyourfaithbeituntoyou."

OnlybyFaithCanWeEnjoytheGodofAllGrace

TheGiver isgreater thanallHisgifts,yet theremustbeapersonalandappropriatingfaithinorderforanyofustoenjoyHim.Onlythuscanweparticularizewhatisgeneral.GodistheGodofallgracetoallsaints,butfaithhas tobe individuallydirected towardGodbyme if I am toknow

anddelightinHimforwhatHeactuallyis.WehaveanexampleofthisinPsalm59,whereDaviddeclared,"TheGodofmymercyshallprevent[or"anticipate"] me" (v. 10, ital. and brackets mine). There we find himappropriatingGod tohimself personally.Observe, first, howDavid laysholdoftheessentialmercyofGod,thatmercywhichisembeddedinHisverynature.Heexultsagaininverse17:"Untoyou,Omystrength,willIsing:forGodismydefense,andtheGodofmymercy"(ital.mine).TheGodofallgraceismyStrength.HeismyGod,andthereforetheGodofmymercy. I lay claim toHimas such; all themercy there is inHim ismine.SinceHeismyGod,thenallthatisinHimismine.Itwas,afterall,themercyandgracethatareinHimthatmovedHimtosetHisloveuponmeandtoenterintocovenantwithme,saying,"IwillbehisGod,andheshallbemyson"(Rev.21:7).SaysGoodwin:

You[have]heard[itsaid],GodistheGodofallgracetothebrotherhood;I tellyou, ifanysoulhadall theneeds thatall thebrotherhoodhave, ifnothingwouldservehisturn,butallthegraceofGodthatHehasforthewhole, yes, in thewhole ofHimself,Hewould lay it out for you. .Poorsoul, you use to say, this or that ismy sin, and it is so; a grievous sinperhaps,andIampronetoit.Andagain,thisismymisery;butwithal,Ibeseechyoutoconsider,thatGodistheGodofyourmercy,andthatallthemercyinGod,uponoccasion,andforaneed,isyour,andalluponasgooda titleas thatsin isyour; for the freedonationofGod,andofHiswill,isasgoodatitleastheinheritanceofsininyou.

Thus we see that God'smercy shall be employed on our behalf in ourhourofneedasthougheachofuswereHisonlychild.JustassurelyaswehadinheritedtheguiltandmiseriesofAdam'stransgressionshavewe,whoareinChrist,titletoallofGod'sgraceandmercy.

Furthermore, observe that David lays hold of the purposing mercy ofGod.Eachindividualsainthasappointedandallottedtohimthatwhichhemay call "mymercy." God has set apart in His decree a portion soabundant that it can never be exhausted either by your sins or yourneeds."TheGodofallmercyshallpreventme."FromalleternityHehasanticipatedandmadefullprovisioninadvanceforallmyneeds,justasawisefatherhasamedicinechestpreparedwithremediesfortheailmentsof his children. "And it shall come to pass, that before they call, I will

answer;andwhile theyareyetspeaking, Iwillhear" (Isaiah65:24, ital.mine).WhatanamazingcondescensionitisthatGodshouldmakethisacharacteristicofHimself,thatHebecomestheGodofthemercyofeveryparticularchildofHis!

Finally, let us lay hold of His dispensingmercy, that which is actuallybestoweduponusmomentbymoment.Here,too,hasthebelievereveryoccasiontosay"TheGodofmymercy,"foreveryblessingenjoyedbymeproceeds fromHishand.This is no empty title ofHis, for the fact thatDavid'suseofitisrecordedforusinHolyWritensuresthatHewillmakeitgood.WhenIuseitintruefaithandchildlikedependenceuponHim,HebindsHimselftotakecareofmyinterestsineveryway.NotonlyisHemyGodpersonally,butalsoofmyneeds.

Part2-1Peter5:10,11

"But the God of all grace, who bath called us." In the last chapter(utilizingGoodwin's analysis) itwas pointed out that thismost blessedtitle has respect to what God is in Himself, what He is in His eternalpurpose,andwhatHe is inHisactings towardHispeople.Here, in thewordsjustquoted,weseethethreethingsjoinedtogetherinareferencetoGod'seffectualcall,wherebyHebringsasouloutofnature'sdarknessintoHisownmarvelouslight(1Peter2:9).ThisspecialinwardcalloftheHoly Spirit, which immediately and infallibly produces repentance andfaith in itsobject, thus furnishes the firstevidentoroutwardproof thatthe new believer receives that God is in truth to him "the God of allgrace." Though that was not the first outgoing of God's heart to him,nevertheless,itistheproofthatHislovehadbeensetuponhimfromalleternity. "Moreover whom he did predestine, them he also called"(Romans8:30).Godhas"fromthebeginningchosenyou[Hispeople]tosalvation" (2 Thessalonians 2:13, 14, brackets mine). In due time HebringsabouttheirsalvationbytheinvincibleoperationsoftheSpirit,whocapacitatesandcausesthemtobelievetheGospel.Theybelievethroughgrace (Acts 18:27), for faith is the gift ofDivine grace (Ephesians 2:8),and it is given them because they belong to "the election of grace"(Romans11:5).Theybelong to that favoredelectionbecause theGodofall gracehas, frometernitypast, singled themout tobe the everlastingmonumentsofHisgrace.

RegenerationIstheFruitofElection,NotItsCause

ThatitwasthegracethatwasintheheartofGodthatmovedHimtocallusisclearfrom2Timothy1:9:"Whohassavedus,andcalleduswithaholy calling, not according to our works, but according to his ownpurposeandgrace,whichwasgivenus inChristJesusbeforetheworldbegan." Regeneration (or effectual calling) is the consequence, and notthe cause, of Divine predestination. God resolved to love us with anunchangeablelove,andthatlovedesignedthatweshouldbepartakersofHis eternal glory. His good will toward us moves Him so infallibly tocarryoutalltheresolutionsofHisfreegracetowardusthatnothingcanthwartit,thoughintheexerciseofHisgraceHealwaysactsinawaythatisconsistentwithHisotherperfections.NonemagnifiedthegraceofGodmore than Goodwin; yet when asked, "Does the Divine prerogative ofgrace mean that God saves men, continue they what they will?" heanswered,

Godforbid.Wedenysuchasovereigntysounderstood,asifitsavedanymanwithoutrule,muchlessagainstrule.TheveryversewhichspeaksofGodas"theGodofallgrace" inrelationtooursalvationadds"whohascalled us," and our calling is a holy one (2 Timothy 1:9). Though thefoundationof theLord stands sure, yet it is added, "Let every one thatnamesthenameofChristdepartfrominiquity"(2Timothy2:19),orhecannotbesaved.

IthelpsustogainabetterunderstandingofthisDivinetitle,"theGodofallgrace,"ifwecompareitwithanotherfoundin2Corinthians1:3:"theGod of all comfort." The main distinction between the two lies in thelatterbeingmorerestrictedtothedispensingaspectofGod'sgrace,asthewords that follow show: "Who comforts us in all our tribulation" (2Corinthians1:4).As"theGodofallcomfort,"HeisnotonlytheBestowerofallrealconsolationandtheSustainerunderalltrials,butalsotheGiverofalltemporalcomfortsormercies.ForwhatevernaturalrefreshmentorbenefitwederivefromHiscreaturesisduealonetoHisblessingthemtous.Inlikemanner,HeistheGodofallgrace:seekinggrace,quickeninggrace, pardoning grace, cleansing grace, providing grace, recoveringgrace,preservinggrace, glorifyinggrace-graceof everykind, andof full

measure. Yet though the expression "the God of all comfort" serves toillustratethetitlewearehereconsidering,nevertheless,itfallsshortofit.For God's dispensations of grace aremore extensive than those ofHiscomfort.IncertaincasesGodgivesgracewhereHedoesnotgivecomfort.Forinstance,Hisilluminatinggracebringswithitthepangsofconvictionofsin,whichsometimeslastalengthyseasonbeforeanyreliefisgranted.Also,underHischasteningrod,sustaininggraceisgivenwherecomfortiswithheld.

God Dispenses All Manner of Grace Precisely According toNeed

NotonlyisthereeveryconceivablekindofgraceavailableforusinGod,butHeoftengivesitforthpreciselyatthehourofourneed;forthendoesHis freelybestowed favorobtain thebestopportunity inwhich to showitself.Wearefreelyinvitedtocomeboldlytothethroneofgracethatwemay"findgracetohelpintimeofneed"(Hebrews4:16),orasSolomonexpressed it, that theLordGodmightmaintain thecauseofHispeopleIsrael"atalltimes,asthemattershallrequire"(1Kings8:59).SuchisourgraciousGod,ministeringtousatalltimesaswellasinallmatters.TheApostlePauldeclares (speaking tobelievers), "Therehasno temptationtakenyoubutsuchasiscommontoman[thatis,butsuchasisordinaryto fallen human nature, for the sin against the Holy Spirit is onlycommittedbysuchashaveanuncommonaffinitywithSatanandhisevildesigns to thwart thegracious reignofChrist]:butGod is faithful,whowillnotsufferyoutobetemptedabovethatyouareable;butwillwiththetemptationalsomakeawayofescape,thatyoumaybeabletobearit"(1Corinthians10:13,bracketsmine).TheLordChristdeclared,"Allmannerofsinandblasphemy[withtheexceptionjustmentionedabove]shallbeforgiven untomen" (Matthew 12:31, bracketsmine). For theGod of allgraceworksrepentanceforandforgivesallsortsofsins,thosecommittedafterconversionaswellas thosebefore-as thecasesofDavidandPetershow. Says He, "I will heal their backsliding, I will love them freely"(Hosea14:4).Fullcausehaseachofustosayfeelinglyfromexperience,"thegraceofourLordwasexceedinglyabundant"(1Timothy1:14).

The Infallible Proof of His Abundant Grace Toward UsWhoAreHis

"ButtheGodofallgrace,whohaltcalledusuntohiseternalglory."HereisthegreatestandgrandestproofthatHeisindeedtheGodofallgracetoHispeople.Nomoreconvincingandblessedevidenceisneededtomakemanifestthegoodwillthathebearsthem.TheabundantgracethatisinHis heart toward them and the beneficent designHe has for them aremadeclearlyevidentherein.Theyare"thecalled[ones]accordingtohispurpose" (Romans 8:18, bracketsmine), namely, that "eternal purposewhich he purposed in Christ Jesus our Lord" (Ephesians 3:11). TheeffectualcallthatbringsforthfromdeathtolifeisthefirstopenbreakingforthofGod'selectinggrace,anditisthefoundationofalltheactingsofHis grace toward them afterwards. It is then that He commences that"goodwork"ofHisinthemthatHeultimatelyshallcompletein"thedayofJesusChrist"(Philippians1:6).Byittheyarecalledtoalifeofholinesshereandtoalifeofgloryhereafter.Intheclause"whohascalledusuntohis eternal glory,"we are informed that those of uswhowere once "bynaturethechildrenofwrath"(Ephesians2:3)butnowbyGod'sgraceare"partakersofthedivinenature"(2Peter1:4)shallalsobesharersofGod'sowneternalglory.ThoughGod'seffectualcalldoesnotbring them intotheactualpossessionof it atonce, yet it fullyqualifiesand fits them topartake ofHis glory forever. Thus theApostle Paul tells theColossiansthatheis"givingthanksuntotheFather,whichhasmadeusmeettobepartakersoftheinheritanceofthesaintsinlight"(Colossians1:12).

ButletuslookbeyondthemostdelightfulofthestreamsofgracetotheircommonFountain.ItistheinfinitegracethatisinthenatureofGodthatengagesitselftomakegoodHisbeneficentpurposeandthatcontinuallysuppliesthosestreams.ItistobewellnotedthatwhenGodutteredthatgreatcharterofgrace, "[I]willbegracious towhomIwillbegracious,"Heprefaceditwiththesewords:"Iwillmakeallmygoodnesspassbeforeyou, and I will proclaim the name of the LORD before you" (Exodus33:19, brackets mine). All of that grace and mercy that is in JehovahHimself,andthatistobemadeknowntoHispeople,wastoengagetheattention ofMoses before hismind turned to consider the sum of Hisdecrees or purposing grace. The veritable ocean of goodness that is inGodisengagedinpromotingthegoodofHispeople.ItwasthatgoodnessthatHecausedtopassbeforeHisservant'seyes.Moseswasheartenedby

beholdingsuchanillimitablewealthofbenevolence,somuchsothathewas fully assured that theGodof all gracewould indeedbegracious tothosewhomHehadchoseninChristbeforethefoundationoftheworld.ItisthatessentialgracerootedintheverybeingofGodthatistobethefirstobjectof faith;and themoreour faith isdirected toward the samethemoreoursoulswillbeupheldinthehouroftrial,persuadedthatsuchaOnecannotfailus.

TheArgumentonWhichPeterBasesHisPetition

Fourthly,letusconsiderthepleauponwhichtheApostlePeterbaseshisrequest:"whohascalledusuntohiseternalglorybyChristJesus."Thisclause is undoubtedly brought in tomagnifyGod and to exemplifyHiswondrousgrace.Yetconsideredseparately,inrelationtotheprayerasawhole, it is thepleamadeby theapostle in supportof thepetition thatfollows. He was making request that God would perfect, establish,strengthen, and settleHis saints. It was tantamount to arguing, "SinceYouhavealreadydonethegreater,grantthemthelesser;seeingthattheyaretobesharersofYoureternalgloryinChrist,givethemwhattheyneedwhiletheyremaininthisworldthatispassingaway."Ifourheartsweremore engaged with who it is that has called us, and to what He hasappointedus,notonlywouldourmouthsbeopenedwiderbutweshouldbemoreconfidentoftheirbeingfilledwithGod'spraises.Itisnoneotherthan Jehovah, who sits resplendent on His throne surrounded by theadoringcelestialhosts,whowillshortlysaytoeachofus,"ComeuntoMeand feast yourself onMyperfections." Think you thatHewillwithholdanything that is truly for your good? IfHehas calledme toHeaven, isthereanythingneedfulonearththatHewilldenyme?

A most powerful and prevalent plea this is! First, it is as though theapostleweresaying,"HaveYourespectuntotheworksofYourhand.Youhave indeed called them out of darkness into light, but they are stillfearfully ignorant. It is Your gracious pleasure that they should spendeternity in Your immediate presence on high, but they are here in thewildernessandarecompassedwithinfirmities.Then,inviewofboththeoneandtheother,carryonallthoseotherworkingsofgracetowardandinthemthatareneedfulinordertobringthemtoglory."WhatGodhasalreadydoneforusshouldnotonlybeagroundofconfidentexpectation

ofwhatHeshallyetdo(2Corinthians1:10),butitshouldbeusedbyusasan argument when making our requests to God. "Since You haveregeneratedme,makemenowtogrowingrace.SinceYouhaveputintomyheartahatredofsinandahungerafterrighteousness, intensify thesame. Since You havemademe a branch of the Vine,makeme a veryfruitful one. SinceYouhave unitedme toYour dear Son, enableme toshow forth His praises, to honor Him in my daily life, and thus tocommend Him to those who know Him not." But I am somewhatanticipatingthenextdivision.

Our Calling and Justification a Cause for Great Praise andExpectation

Inthatoneworkofcalling,GodhasshownHimselftobetheGodofallgracetoyou,andthatshouldgreatlystrengthenandconfirmyourfaithinHim. "Whom he cabled, them he also justified" (Romans 8:30, ital.mine). Justification consists of two things: (1) God's forgiving us andpronouncingus tobe "not guilty," just as thoughwehadnever sinned;and (2) God's pronouncing us to be righteous," just as though we hadobeyedallHiscommandmentstoperfection.ToestimatetheplenitudeofHisgraceinforgivenessyoumustcalculatethenumberandheinousnessofyoursins.Theyweremore than thehairsofyourhead; foryouwere"born like awild ass's colt" (Job 11:12), and from the first dawnings ofreason every imagination of the thoughts of your heart was only evilcontinually(Genesis6:5).Asfortheircriminality,mostofyoursinswerecommitted against the voice of conscience, and they consisted ofprivilegesdespisedandmerciesabused.Nevertheless,HisWorddeclaresthatHe has "forgiven you all trespasses" (Cob. 2:13). How that shouldmelt your heart andmove you to adore "the God of all grace."How itshouldmakeyoufullypersuadedthatHewillcontinuedealingwithyounot according to your deserts but according to His own goodness andbenignity.True,Hehasnotyetridyouofindwellingcorruption,butthataffords further occasion for Him to display His longsuffering gracetowardyou.

Butwonderfulasissuchafavor,yettheforgivenessofsinsisonlyhalfofthelegalsideofoursalvation,andthenegativeandinferiorpartofitatthat.Thougheverythingrecordedagainstmeonthedebitsidehasbeen

blottedout,stilltherestandsnotasingleitemtomycreditontheotherside.Fromthehourofmybirthtothemomentofmyconversionnotonegood deed has been registered to my account, for none of my actionsproceeded from a pure principle, not being performed for God's glory.Issuingfromafilthyfountain,thestreamsofmybestworkswerepolluted(Isaiah64:6).HowthencouldGodjustifyme,ordeclaremetohavemetthe required standard? That standard is a perfect and perpetualconformity to theDivineLaw, fornothing less secures its reward.Hereagain the wondrous riches of Divine grace appear. God has not onlyblotted out allmy iniquities but has credited tomy account a full andflawless righteousness, having imputed to me the perfect obedience ofHis incarnate Son. "For if by oneman's offence death reigned by one;much more they which receive abundance of grace and of the gift ofrighteousnessshallreigninlifebyone,JesusChrist.Forasbyoneman'sdisobediencemanyweremadesinners,sobytheobedienceofoneshallmanybemade[thatis,legallyconstituted]righteous"(Romans5:17,19,ital. and bracketsmine).When God effectually cabled you, He clothedyou "with the robe of [Christ's] righteousness" (Isaiah 61:10, bracketsmine), and that investiture conveyed to you an inalienable right to theinheritance(Romans8:17).

GlorificationWas,fromtheBeginning,God'sUltimateGoalforUs

"Who has called us unto his eternal glory by Christ Jesus."WhenGodregeneratesasoulHegiveshimfaith.Byexercising faith inChrist, thatwhichdisqualifiedhimforeternalglory(namely,hispollution,guilt,andloveofsinning)isremoved,andasuretitletoHeavenisbestowed.God'seffectual call is both our qualification for, and a down payment on,eternalglory.Ourglorificationwas thegrandend thatGodhad inviewfromthebeginning,andallthatHedoesforusandworksinusherearebutmeansandprerequisitestothatend.NexttoHisownglorytherein,ourglorificationisGod'ssupremedesigninelectingandcallingus."Godhas fromthebeginningchosenyou. to theobtainingof thegloryofourLord Jesus Christ" (2 Thessalonians 2:13, 14, ital. mine). "Moreoverwhomhe did predestine. themhe also glorified" (Romans 8:30). "Fearnot, little flock; for it is your Father's good pleasure to give you the

kingdom" (Luke 12:32). "Come, you blessed of my Father, inherit thekingdomprepared for you from the foundationof theworld" (Matthew25:34). Each of these texts sets forth the fact that Christ's believingpeoplearetoinherittheheavenlykingdomandeternalgloryofthetriuneGod.Nothing less thanthatwaswhat theGodofallgracesetHisheartuponastheportionofHisdearchildren.Hence,whenourelectionisfirstmademanifestbyHiseffectualcall,GodissointentuponthisglorythatHeimmediatelygivesusatitletoit.

GoodwingaveastrikingillustrationofwhatwehavejustsaidfromGod'sdealingswithDavid.WhileDavidwasbutamereshepherdboy,GodsentSamueltoanointhimkingintheopenviewofhisfatherandbrethren(1Samuel 16:13).By that solemnactGod investedhimwith a visible andirrevocable right to the kingdom of Judah and Israel. His actualpossessionthereofGoddelayedformanyyears.Nevertheless,hisDivinetitletheretowasbestowedatHisanointing,andGodengagedHimselftomake it good, swearing not to repent of it. Then God suffered Saul (afigureofSatan),whomarshaledallthemilitaryforcesofhiskingdomandmostofhissubjects,todohisworst.ThisHedidinordertodemonstratethatnocounselofHiscanbe thwarted.ThoughforaseasonDavidwasexposedlikeapartridgeonthemountainsandhadtofleefromplacetoplace,nevertheless,hewasmiraculouslypreservedbyGodandultimatelybroughttothethrone.SoatregenerationGodanointsuswithHisSpirit,sets us apart, and gives us a title to everlasting glory. And thoughafterwardsHeletsloosefierceenemiesuponus,leavingustothehardestof wrestlings and fightings with them, yetHismighty hand is over us,succoringandstrengtheningusandrestoringuswhenwearetemporarilyovercomeandtakencaptive.

NothingTransitoryAbouttheGlorytoWhichWeAreCalled

Godhasnotcalledustoanevanescentbuttoaneternalglory,givingustitletoitatthenewbirth.Atthattimeaspirituallifewascommunicatedto the soul, a life that is indestructible, incorruptible, and thereforeeverlasting.Moreover,wethenreceived"thespiritofglory"(1Peter4:14)as "the earnest of our inheritance" (Ephesians 1:13, 14). Further, theimageofChrist isbeingprogressivelywrought inourheartsduringthislife,whichtheApostlePaulcallsbeing"changed.fromglorytoglory"(2

Corinthians3:18).Notonlyarewetherebymade"meettobepartakersofthe inheritanceof the saints in light" (Colossians 1:12),butweare thengiven an eternal right of glory. For by regeneration or effectual callingGodbegetsustotheinheritance(1Peter1:3,4);atitletheretoisgivenusat thatmoment that holds good forever. That title is ours both by thecovenant stipulation of God and by the testamentary bequest of theMediator(Hebrews9:15)."Ifchildren,thenheirs;heirsofGod,"saysPaul(Romans8:17).ThomasGoodwinsumsitupthisway:

Putthesethreethingstogether:first,thatthatglorywearecalleduntoisin itself eternal; second, that that personwho is called has a degree ofthatglorybeguninhimthatshallneverdieorperish;third,thathehasarightuntotheeternityofit,andthatfromthetimeofhiscalling,andtheargumentiscomplete.

That "eternal glory" is "the exceeding riches of his grace" that He willlavish uponHis people in the endless ages to come (Ephesians 2:4-7),andasthoseversestellus,evennowwe-legallyandfederally-"sittogetherinheavenlyplacesinChristJesus."

"Whohascalledusuntohiseternalglory."Godhasnotonlycalledusintoa state of grace-"this grace wherein we stand"-but to a state of glory,eternalglory,Hiseternalglory,sothatwe"rejoiceinhopeofthegloryofGod" (Romans 5:2). These two things are inseparably connected: "theLORD will give grace and glory" (Psalm 84:11). Although we are thepersonstobeglorifiedbyit,itisHisglorythatisputuponus.Obviouslyso, forwearewhollypoor,emptycreatureswhomGodwill fillwiththerichesofHisglory.Trulyitis"theGodofallgrace"whodoesthisforus.Neithercreationnorprovidence,norevenHisdealingswiththeelect inthislife,fullydisplaystheabundanceofHisgrace.OnlyinHeavenwillitsutmost height be seen and enjoyed. It is there that the ultimatemanifestation ofGod's glorywill bemade, namely, the very honor andineffable splendor withwhichDeity investsHimself. Not only shall webeholdthatgloryforever,butitistobecommunicatedtous."Thenshallthe righteous shine forth as the sun in the kingdom of their Father"(Matthew13:43).ThegloryofGodwillsocompletelyfillandirradiateoursouls that it will break forth from our bodies. Then will the eternalpurposeofGodbefullyaccomplished.Thenwillallourfondesthopesbe

perfectlyrealized.ThenwillGodbe"allinall"(1Corinthians15:28).

EternalGloryIsOursbyOurUnionwithChrist

"WhohascabledusuntohiseternalglorybyChristJesus."Thelastpartof this clause would perhaps better be translated "in Christ Jesus,"signifyingthatourbeingcalledtobask intheeternalgloryofGod isbyvirtueofourunionwithChristJesus.Theglorypertains toHimwho isour Head, and it is communicated to us only because we are Hismembers.Christ isthefirstandgrandProprietorof it,andHeshares itwiththosewhomtheFathergavetoHim(John17:5,22,24).ChristJesusis theCenter of all the eternal counsels ofGod,which "he purposed inChristJesusourLord"(Ephesians3:11).AllthepromisesofGod"inhim[Christ]areyes,andinhimAmen"(2Corinthians1:20,bracketsmine).GodhasblesseduswithallspiritualblessingsinChrist(Ephesians1:3).We are heirs of God because we are joint-heirs with Christ (Romans8:17).AsalltheDivinepurposesofgracewereformedinChrist,sotheyare effectually performed and establishedbyHim.ForZecharias,whileblessing God for having "raised up an horn of salvation," added, "Toperform themercy promised to our fathers, and to remember his holycovenant" (Luke 1:68-72).We are "preserved in JesusChrist" (Jude 1).SinceGodhas"called[us]untothefellowshipofhisSon"(1Corinthians1:9,bracketsmine),thatis,tobepartakers(indueproportion)ofallthatHe ispartakerofHimself,ChristourJoint-heirandRepresentativehasenteredintopossessionofthatgloriousinheritanceandinournamesiskeepingitforus(Hebrews6:20).

AllOurHopeIsBoundUpinChristAlone

Doesitseemtoogoodtobetruethat"theGodofallgrace"isyourGod?Are there timeswhenyoudoubtwhetherHehaspersonallycalledyou?Doesitsurpassyourfaith,Christianreader,thatGodhasactuallycabledyoutoHiseternalglory?Thenletmeleavethisclosingthoughtwithyou.Allthis isbyandinChristJesus!HisgraceisstoredupinChrist(John1:14-18),theeffectualcallcomesbyChrist(Romans1:6),andtheeternalglory isreachedthroughHim.WasnotHisbloodsufficient topurchaseeverlasting blessings for hell-deserving sinners? Then book not at yourunworthiness,butattheinfiniteworthinessandmeritsofHimwhoisthe

Friend of publicans and sinners. Whether our faith takes it in or not,infalliblycertain it is thisprayerofHiswillbeanswered:"Father,Iwillthat they also,whom you have givenme, bewithmewhere I am; thattheymay beholdmy glory" (John 17:24). That beholding will not be atransient one, such as the apostles enjoyed on the mount oftransfiguration,butforevermore.Asithasoftenbeenpointedout,whenthequeenofShebacontrastedherbriefvisittoSolomon'scourtwiththeprivilege of those who resided there, she exclaimed, "Happy are yourmen,happyaretheseyourservants,whichstandcontinuallybeforeyou"(1 Kings 10:8, ital. mine). Such will be our blissful lot throughout theendlessages.

Part3-1Peter,5:10,11

Having considered in the twoprevious chapters the supplicant, setting,Object, and plea of this prayer, let us now contemplate, fifthly, itspetition: "theGod of all grace.make you perfect, establish, strengthen,settle you." The proper force of the Greek grammar would make thepetition read like this: "theGodofall grace.Himselfmakeyouperfect:Himselfestablishyou,Himselfstrengthenyou,Himselfsettleyou."Thereisfarmorecontainedinthesewordsthanappearsontheirsurface.Thefullnessoftheirmeaningcanbediscoveredonlybyapatientsearchingofthe Scriptures, thereby ascertaining how the several terms are used inother passages. I regard the words "Himself make you perfect" as theprincipal thing requested. The three words that follow are in part anamplification and in part an explanation of the process by which thedesired end is reached, though each of the four words requires to beconsidered separately. Ancient expositors, who went into things muchmore deeply and thoroughly than many of our modern expositors do,raisedthequestionastowhetherthisprayerreceivesitsfulfillmentinthepresent lifeor in the life tocome.Aftercarefullyweighing theprosandcons of their arguments, I have concluded-taking into view theremarkable scope of the Greek word katartiz (no. 2675 in Strong andThayer), here rendered make perfect-that this petition is granted in atwofoldanswer:hereandhereafter. Ishall therefore take inboth inmycomments.

TwoRelevantSignifications

Katartizsignifiestomakeperfect(1)byadjustingorarticulatingsoastoproducea flawlessobject;or(2)byrestoringanobject thathasbecomeimperfect.Thatyoumaybeenabledtoformyourownjudgment,Ishallset before you the passages in which the Greek word is variouslytranslatedelsewhere.IneachpassagequotedthewordorwordsplacedinitalicsistheEnglishrenderingoftheGreekwordtranslatedmakeperfectinourtext.WhentheSaviorsays,"abodyhaveyoupreparedme[or"youhavefittedme,"margin]"(Hebrews10:5,ital.andbracketsmine),weareto understand, as Goodwin said, that "that body was formed orarticulatedbytheHolySpirit,withthehumansoul,inallitsparts,inoneinstantof itsunionwith theSonofGod,"and that itwas immaculatelyholy, impeccable,andwithoutspotorblemish.Katartiz isusedagaintoexpressthefinishingandperfectconsummationofGod'sworkofthefirstcreation: "theworldswere framedby theWordofGod" (Hebrews 11:3,ital.mine).Thatistosay,theyweresocompletedthatnothingmorewasneeded for their perfection; for as Genesis 1:31 tells us, "God saweverythingthathehadmade,and,behold,itwasverygood."

ButthissameGreekwordhasaverydifferentsenseinotherpassages.InMatthew4:21it isfoundinthephrase"mendingtheirnets," inwhichitdenotestherepairingofwhathadbeendamaged."Brethren,ifamanbeovertaken ina fault,youwhicharespiritual, restoresuchanone in thespirit ofmeekness" (Galatians 6:1, ital.mine). In this text it signifies arestoringsuchasofalimbthatisoutofjoint.NodoubtthiswasoneofthesignificationsthattheApostlePeterhadinmindwhenhewrotethisprayer,forthoseforwhomheprayedhadbeendisjointedorscatteredbypersecutions(1Peter1:1,6,7).Paulalsohadthisshadeofmeaningbeforehim when he exhorted the divided Corinthians to "be perfectly joinedtogether in the same mind and in the same judgment" (1 Corinthians1:10,ital.mine).Again,thewordissometimesusedtoexpressthesupplyofadeficiency,asitdoesin1Thessalonians3:10:"thatwemightseeyourface, andmightperfect thatwhich is lacking in your faith" (ital.mine).The word lacking implies a deficiency. Oncemore, the word occurs inHebrews 13:2 1: "Make you perfect in every good work to do his will,workinginyouthatwhichiswellpleasinginhissight."Heretheapostleprays that the saints might advance to further degrees of faith and

holinessinthislife.

Our Being Made Perfect Has to Do with the Process ofSanctification

Itwillthusappear,fromitsusageinotherpassages,thattheGreekwordrenderedmakeperfectin1Peter5:10mayyieldasignificancesomethinglike this: "The God of all grace. Himself make you perfect in all thesesuccessivedegreesof grace thatarenecessary inorder for you to reachspiritual maturity." This significance does not necessarily imply anypersonal fault or failure in thoseprayed for, just as a child isnot tobeblamed for not having yet reached the full stature of an adult or nothavingattainedtotheknowledgethatcomeswithmaturemanhood.ItiswiththisprincipleinmindthatGodhaspromisedtobringtoperfectionthegoodworkHehasbeguninthesoulsofHispeople(Philippians1:6).A Christianmay walk up to themeasure of grace received from abovewithoutanywillfuldivergence inhiscourse,andstillbe imperfect.Thiswas the case with the Apostle Paul, one of the most favored of God'schildren, who confessed, "Not as though I had already attained, eitherwerealreadyperfect"(Philippians3:12).Therehavebeen,andare,someprivileged souls who never left their first love, who have followed onswiftlyinpursuingtheknowledgeoftheLord,andwho(astothegeneraltenor of their lives) have carried themselves according to the lightreceived. Yet even these have needed further additions of wisdom andholiness tomake themmore fruitful branches of theVine and tomovethemeverinthedirectionofaconsummationofholinessinHeaven.

An example of this appears in the case of the Thessalonian saints.Notonlyhadtheyexperiencedaremarkableconversion(1Thessalonians1:9),buttheyconductedthemselvesinthemostGod-honoringandexemplarymanner so that the apostle gave thanks to God always for them onaccountoftheir"workoffaith,andlaboroflove,andpatienceofhopeinourLordJesusChrist" (verses2, 3).Notonlywere their inwardgraceshealthy and vigorous, but in their outward conduct they were made"examples [patterns] to all that believe" (v. 7, brackets mine).Nevertheless,Paulwasmost anxious to visit themagain, thathemightperfect thatwhichwas lacking in their faith (I Thessalonians 3:10).Helongedthattheymightbeblessedwithfurthersuppliesofknowledgeand

grace that would promote a closer walking with God and a greaterresistancetoandovercomingoftemptations.TothatfaithwhichrestsonChrist for pardon and acceptance with God, which He bestows atconversion,thereisalsoaconsciousfaiththatlaysholdofouracceptancewith God. Paul refers to this as the "full assurance of understanding"(Colossians 2:2). With this blessed assurance God gives us the richexperience of "joy unspeakable and full of glory" (1 Peter 1:8) and themaking of our calling and election sure, so that an abundant entranceintoHiskingdomisbeguninthislife(2Peter1:10,11).Yetthisperfectingalso applies to the recovery and restoration of lapsed Christians, as isevidentfromPeter'sowncase.

PeterPraysfortheEstablishingorConfirmingofTheirFaith

ButsupposethatGodshouldthusmendandrestorethoseovertakeninafault,yetmighttheynot fallagain?Yes indeed,andevidentlyPeterhadsuch a contingency in view. Thus he adds the word "establish." Peterlongedthattheyshouldbesoconfirmedintheirfaiththattheywouldnotfallaway.Forthefickleandvacillatingitwasarequestthattheyshouldbe no more tossed to and fro, but fixed in their beliefs. For thediscouragedthat,havingputtheirhandstotheplow,theyshouldnotlookbackbecauseof thedifficultiesof theway.For thosewhowerewalkingcloselywith theLord, that theymight be established inholiness beforeGod (1 Thessalonians 3:13); for themost spiritual are daily in need ofsupportinggrace.TheGreekword(strizno.4741inStrongandThayer)inageneralway signifies tomake firmor confirm. Itoccurs inChrist'swordsinLuke16:26,"thereisagreatgulffixed"(ital.mine).Itisfoundagain inconnectionwithChristandis translated,"hesteadfastlysethisfacetogotoJerusalem"(Luke9:51,ital.mine).ItistheworddirectedbytheLord toPeterhimself: "andwhenyouareconverted, strengthen [or"fix firmly"] your brethren" (Luke 22:32, ital. and bracketsmine). OurLord was commissioning Peter in advance to reestablish those of hisfellow disciples who also would yield to the temptation to deny theirMaster.Likewise,PauldesiredtoestablishandcomfortconcerningtheirfaiththeThessaloniansaints,andthatinrelationtotemptationortrial(1Thessalonians3:1-5).

PeterPraysthatGodWillImpartMoralStrengthtoThem

ButthoughwemaybesoconfirmedbythegraceofGodthatwecannottotallyandfinallyfallaway,yetweareweakandmaybelaboringundergreat infirmities. Therefore the apostle adds to his petition the word"strengthen."ThisGreekverb(stheno,no.4599inStrongandThayer)isnot used elsewhere in the New Testament, but from its position herebetween "establish" and "settle" it appears to have the force ofinvigorating against weakness and corruptions. I am reminded of theprayer thatPaulofferedonbehalfof theEphesians, that theywouldbe"strengthened with might by his Spirit in the inner man" (Ephesians3:16). Paul employs a negative noun (asthen s, no. 772 in Strong andThayer),formedfromthesameroot,inRomans5:6:"Forwhenwewereyetwithoutstrength,induetimeChristdiedfortheungodly"(ital.mine).In our unregenerate state we were entirely devoid of ability andenablement todo those things thatarepleasing toGod.Notonly is thestateofspiritualimpotencyofanunregeneratesoulcalledbeing"withoutstrength,"but the state of the body when dead is expressed by a noun(astheneia, no. 769) derived from asthen s (no. 772). "It is sown inweakness,"that is, it is lifeless, utterly devoid of any vigor. But, bycontrast, "it is raised inpower" (1Corinthians15:43); that is, it is tobeendued and furnished with all the abilities of rational creatures, evensuch as the angels have (Luke 20:36) who "excel in strength" (Psalm103:20). Thus, this request for the strengthening of the saints is to beunderstoodassuppliesofgracethatwillenergizeweakhandsandfeeblekneesandenablethemtoovercomeeveryopposingforce.

PeterPraysthatTheyMayBeSettledInFaith,Love,andHope

Thoughwebeconfirmedsothatweshallneverbelost,andthoughwebestrengthened to bear up against trials, yet we may become shaky anduncertain. Therefore Peter adds theword "settle" to his petition.He isconcerned that theybeunremitting in their faith inChrist, love towardGod, andhopeof eternal glory.TheGreekverb (themelio ,no.2311) isrendered founded inMatthew 7:2 5, lay the foundation of in Hebrews1:10,andgroundedinEphesians3:17.Inourtextitappearstobeusedastheoppositeofwaveringsofspiritanddoubtingsofheart.Peterissayingsomethinglikethis:Ipraythatyoumaybeableconfidentlytosay,"ForIknowwhom Ihavebelieved, and ampersuaded that he is able to keep

thatwhichIhavecommitteduntohimagainstthatday"(2Timothy1:12),andthatyouturnnotfromthepathofdutybecauseoftheoppositionyouencounter.Nomatterhowgoodthetree,ifitbenotsettledintheearth,butmoved fromplace toplace, itwillbear littleorno fruit.Howmanymighttracetheunfruitfulnessoftheirlivestotheunsettledstateoftheirhearts and judgments!David could say, "My heart is fixed,OGod,myheart is fixed," and therefore he added, "I will sing and give praise"(Psalm57:7).This,too,isablessingthatGodalonecanimpart."Nowtohimthatisofpowertoestablishyou,"saysPaul(Romans16:25).Yet,asDeuteronomy 28:9 and 2 Chronicles 20:20 show, we must use theappointedmeans.

"Himself make you perfect: establish, strengthen, settle you." Theultimateobjectseemstobementionedfirst,andthenthestepsbywhichitistobereached.Butwhetherregardedinconjunctionorsingly,theyallhave to do with our practical sanctification. The piling up of theseemphatic terms indicates the difficulty of the Christian's task and hisurgentneedof constant supplies ofDivine grace.The saint'swarfare isoneofnocommondifficulty, andhisneedsaredeepandmany;buthehas todowith"theGodofallgrace"!Therefore, it isbothourprivilegeanddutytodrawuponHimbyimportunatesupplication(2Timothy2:1;Hebrews4:16).Godhasprovidedgraceanswerabletooureveryneed,yetitflowsthroughthemeansHehasappointed.Godwill"perfect:establish,strengthen, settle" us in response to fervent prayer, by theinstrumentalityofHisWord,byHisblessingtousthevariousministriesofHisservants,andbysanctifyingtousthedisciplineofHisprovidences.He who has given His people a sure hope will also give everythingnecessarytotherealizationofthethinghopedfor(2Peter1:3);butitisuniquely our part to seek the desired and necessary blessing by prayer(Ezekiel36:37).

Our Suffering with Christ Must Precede Our Being GlorifiedwithChrist

Sixthly,wecometoponderthequalificationofthisprayer:"afterthatyouhave suffered a while." This clause is intimately connected with twoothers:(1)"whohascalledusuntohiseternalglorybyChristJesus";and(2) the petition "himselfmake you perfect. . "The apostle did not pray

thatbelieversberemovedfromthisworldassoonastheyberegenerated,northattheybeimmediatelyrelievedoftheirsufferings.Rather,hepraysthattheirsufferingsshouldgivewaytoeternalglory"afterawhile,"or,asthe Greek signifies, "after a little while," because all time is short incomparisonwitheternity.Forthesamereasontheseverestafflictionsaretobe regardedas "light"and"but foramoment"whensetoveragainstthe"eternalweightofglory"thatisawaitingus(2Corinthians4:17).Thesufferingsandthegloryareinseparablyconnected,for"wemustthroughmuch tribulation enter into the kingdom of God" (Acts 14:22). TheApostlePaulclearlyteachesthatthoseofuswhoareGod'schildrenshallindeedshareinChrist'sinheritance,"ifsobethatwesufferwithhim,thatwemaybealsoglorifiedtogether"(Romans8:17).Ifonebearnocross,heshallgainnocrown(Luke14:27).AllwhohavesufferedforChrist'ssakeon earth shall be glorified in Heaven; but none shall be glorified savethosewho,insomeformorother,havebeen"madeconformableuntohisdeath"(Philippians3:10).Someofthebeliever'ssufferingsarefromthehand of God's providence, some from "false brethren" (2 Corinthians11:26; Galatians 2:4), some from the profane world, some from Satan,andsomefromindwellingsin.Peterspeaksof"manifoldtemptations"or"trials"(1Peter1:6),buttheyarecounterbalancedby"manifoldgrace"(1Peter 4:10). And both are directed by "the manifold wisdom of God"(Ephesians3:10)!

Our Conformity to Christ Necessarily Includes Our HavingFellowshipwithHiminHisSufferings

TheaboundinggraceofGoddoesnotprecludetrialsandafflictions,butthose who are the recipients of Divine grace have been "appointedthereunto" (1 Thessalonians 3:3). Then let us not be dismayed or castdownbythem,butseekgracetogetthemsanctifiedtous.Sufferingsarenecessarytothesaintsonvariousaccounts.Firstandforemost,theyareappointedinorderthatthemembersmightbeconformedtotheirHead."Foritbecamehim,forwhomareallthings,andbywhomareallthings,inbringingmanysonsuntoglory,tomakethecaptainoftheirsalvationperfect through sufferings" (Hebrews 2:10). Sufficient then for thediscipletobelikehisMaster,thatheshouldbemadeperfectafterhehassufferedawhile.PeterhimselfalludestothisDivinelyprescribedorderin

thewayofsalvation(namelyhumiliation,thenexaltation,whichappliesnot only to theHead but toHismembers also)when he refers to "thesufferingsofChrist,andtheglorythatshouldfollow"(1Peter1:11).Itwasthe Divine will that even the incarnate Son should "learn. obedience[submission] by the things which he suffered" (Hebrews 5:8, bracketsmine).Therewasa turningpoint inHisministrywhenJesusbegan"toshowuntohisdisciples,howthathemustgountoJerusalem,andsuffermanythingsoftheeldersandchiefpriestsandscribes,andbekilled,andbe raised again the thirdday" (Matthew 16:21, ital.mine).WhydidHehave tosuffer thus? It isbecauseGodhadordained it (Acts4:28).WasChrist temptedby thedevilmerelyonaccountofSatan'smalice towardHim?No,forJesuswas"ledupof[by]theSpiritintothewildernesstobetemptedofthedevil"(Matthew4:1,bracketsmine;cf.Mark1:12,13;Luke4:1, 2). Remember, dear saints enduring trials, that the SaviorHimselfentered the kingdom of God "through much tribulation" (Acts 14:22),evenaswemustdo.Thus,"inthathehimselfhassufferedbeingtempted,he is able to support ["relieve" or "help"] them that are tempted"(Hebrews 2:18, bracketsmine). Therefore, let us "count it all joywhenyou [we] fall into divers temptations" (James 1:2, brackets mine), forsuffering "as a Christian" is a means by which we can glorify ourredeeming God (1 Peter 4:16). The privilege of experiencing "thefellowshipofhissufferings"isoneofGod'sappointedmeansbywhichwemayknowthatweareinChrist,andnolongeridentifiedwiththeworldthatnowabidesunderGod'swrath(Philippians3:7-11).HearthewordsofourMaster(Matthew5:10-12):

Blessedaretheywhicharepersecutedforrighteousness'sake:fortheirsis the kingdomofHeaven.Blessed are you,whenmen shall revile you,andpersecuteyou,andshallsayallmannerofevilagainstyoufalsely,formy sake. Rejoice, and be exceeding glad: for great is your reward inHeaven:forsopersecutedtheytheprophetswhichwerebeforeyou.

God's Grace Is Magnified in Meeting Our Needs andConfoundingOurEnemies

Secondly, theGod of all grace hasmade this appointment becauseHisgrace isbestseen insustainingusand ismostmanifestbyrelievingus.Hence,wefindthethroneofgracemagnifiedbyGod'sgivingus"graceto

help in timeofneed" (Hebrews4:16).Muchof thegloryofGod'sgraceappears in His supporting the weak, in delivering the tempted, and inraisingthefallen.TheLordexemptsusnotfromconflict,butmaintainsus in it.Effectual callingensuresour finalperseverance, yet itdoesnotrender needless continual supplies of grace. As Manton expressed it,"Godwillnotonlygivethemgloryattheendoftheirjourney,butbearstheirexpensesbytheway."

Thirdly, our Father leads us through fiery trials in order to confoundthose who are opposed to us. Grace reigns (Romans 5:21), and thegreatness of amonarchy is demonstratedby its subduingof rebels andvanquishingof enemies.God raisedup themightyPharaoh in order toshowforthHisownpower.Inthecontext(IPeter5:8),aswehaveseen,Hesuffersthedevil,asaroaringlion,torageupanddownopposingandassaultingus.ButHedoes thisonly to foilhim, for "theprey [shall]betaken from themighty" (Isaiah49:24, bracketsmine), and shortlyGodshall "bruise Satan under your [our] feet" (Romans 16:20, bracketsmine).

SufferingProvesOurGracesandMakesHeavenMoreGlorious

Fourthly,sufferingisnecessaryforthetryingandprovingofourgraces:"thetryingofyourfaithworkspatience"(James1:3).ConsiderwhatPetersaysconcerninguswhohavebeen"begotten.againuntoalivelyhope":

Whereinyougreatlyrejoice,thoughnowforaseason,ifneedbe,youareinheaviness throughmanifold temptations:That the trialof your faith,beingmuchmorepreciousthanofgoldthatperishes,thoughitbetriedwith fire, might be found unto praise and honor and glory at theappearingofJesusChrist(1Peter1:6,7).

It isthewindoftribulationthatseparatesthewheatfromthechaff, thefurnace that reveals the difference between dross and gold. The stony-groundhearerisoffendedandfallsaway"whentribulationorpersecutionarises because of theword" (Matthew 13:21). So, too, for the purifyingandthebrighteningofourhope,ourheartshavetobemorecompletelyweanedfromthisworldbeforetheybecomesetuponthingsabove.

Fifthly,thegloryofoureternalinheritanceisenhancedbyourenduringaffliction.HearthewordsofThomasGoodwin:Heavenisnotsimplyjoyand happiness, but a glory, and a glory won by conquest-"to him thatovercomes"[arethepromisesmade]ineachoneofthesevenepistlesofRevelation 2 and 3. It is a crown won bymastery, and so by striving,accordingtocertainlawssettobeobservedbythosethatwin(2Timothy2:5).Theglorywonbyconquestandmasteriesisthemorevaluable.Theportion Jacob won "withmy sword andwithmy bow" was the one hereserved for his beloved Joseph (Genesis 48:22). We are more thanconquerorsthroughHimthatlovedus.

GraceIsProvidedforBothInternalandExternalConflicts

Itisamistake(madebysome)torestricteithertheafflictionsofverse9or the suffering of verse 10 to outward persecutions and trials. But allinward assaults (whether from our own lusts or Satan), and so alltemptationswhatever, are tobe included.The context requires this, forthewords "be sober, be vigilant"have respect toour lusts aswell as toevery other provocation to evildoing, so that the call to resist the devilclearly relates to his inward temptations to sin. The experience of allsaints requires it, for their acutest pangs are occasioned by their owncorruptions.Moreover, asGoodwinhaspointedout, our settingofGodbeforetheeyesofourfaithas"theGodofallgrace"arguesthesame;forHis grace stands principally ready to help us against inward sins andtemptationstosin.Furthermore,theallofHisgraceextendsnotonlytoallsortsofexternalmiseries,buttoall internalmaladies,whichareourgreatestgrief,whichrequireHisabundantgraceaboveallothers,andtowhichHisgraceischieflydirected(Psalm19:14;119:1-16;Proverbs3:5-7;4:20-27). His grace is the grand remedy for every evil to which thebeliever is subject. Some are guilty ofworse sins after conversion thanbefore,andwerenottheGodofallgracetheirGod,wherewouldtheybe?

PerfectioninGraceIsBothProgressiveandEschatological

"After that you have suffered a while, Himself make you perfect:establish,strengthen,settleyou."Thismaywellberegardedasarequestfor grace to enable us to obey the exhortation found in 1 Corinthians15:58:"Therefore,mybelovedbrethren,besteadfast,immoveable,always

aboundingintheworkoftheLord."Wearetobeconstantlyopposingsinand striving to be holy in all manner of conversation. This requestreceives a partial fulfillment in this life, but a complete and moretranscendent one inHeaven. Saints are advanced to further degrees offaith and holiness when, after seasons of wavering and suffering, Godstrengthens and establishes them in amore settled frame of spirit. Yetonlyinourfixedconditionafterdeathwill theseblessingsbefullyours.Not until then shall we be made perfect in the sense of being fullyconformed to the image of God's Son. Our hearts will be established"unblamably in holiness beforeGod, even our Father, at the coming ofour Lord Jesus Christ" (1 Thessalonians 3:13). Only then will all ourweaknessendandourbodiesbe"raisedinpower"(1Corinthians15:43).Thenindeedshallwebeeternallysettled,fortheDivinepromiseisthis:"HimthatovercomeswillImakeapillarinthetempleofmyGod,andheshallgonomoreout"(Rev.3:12).

ADoxologyofInfallibleHope

Seventh and finally, we come to the great ascription of this apostolicprayer: "to him be glory and dominion forever and ever. Amen." "Theapostle, having added prayer to his doctrine, here added praise to hisprayer,"saysLeighton.Itexpressedtheapostle'sconfidencethattheGodof all gracewould grant his request.Hewas assured thatwhat he hadaskedforonbehalfofthesaintswouldbetotheDivine"glory,"andthattheDivine "dominion"would infallibly bring it to pass. There is thus apracticalhint impliedforusinthisclosingdoxology.It intimateswhererelief is to be obtained and strength is to be found in themidst of oursuffering:byeyeing thegloryofGod,which is thegrandendHehas inview in all His dealings with us; and by confidently trusting in God'sdominioninworkingallthingstogetherforourgood(Romans8:28).ForifHisbe thedominion, andHehas calledus toHis eternal glory, thenwhathavewetofear?Socertainisourglorification(Romans8:30)thatweshouldgivethanksforitnow.TheabundantandinfinitegraceofGodis engaged to effect it, and His omnipotent power guarantees itsperformance.

2Peter1:2,3

Nothoroughstudyoftheprayersoftheapostles,oroftheprayersoftheBible as a whole, would be complete without an examination of theblessings with which the apostles (James excepted), prefaced theirEpistles.Thoseopeningsalutationswereverydifferentfromamereactofpoliteness,aswhenthechiefcaptainoftheRomansoldiersatJerusalemwrotealetterafterthismanner:"ClaudiusLysiasuntothemostexcellentgovernorFelix sendsgreeting" (Acts23:26).Farmore thana courteousformality were their introductory addresses, yes, even than theexpressionsofakindlywish.Their"gracebeuntoyouandpeace"wasaprayer,anactofworship,inwhichChristwasalwaysaddressedinunionwith theFather. It signifies that a request for these blessings hadbeenmade before the throne. Such blessings evinced the warm affection inwhich the apostles held those towhom theywrote, and breathed forththeirspiritualdesiresontheirbehalf.ByputtingthesewordsofblessingattheverybeginningofhisEpistle,theApostlePetermademanifesthowpowerfullyhisownheartwasaffectedbythegoodnessofGodtowardhisbrethren.

Thatwhichisnowtoengageourattentionmaybeconsideredunderthefollowingheads.Firstweshalllookatthesubstanceoftheprayer:"graceandpeace"-these are the blessings besought ofGod. Secondly,we shallponderthedesiredmeasureoftheirbestowal:"bemultiplieduntoyou."Thirdly,weshallcontemplatethemediumoftheirconveyance:"throughtheknowledgeofGod,andofJesusourLord."Fourthly,weshallexaminethemotive prompting the request: "According as hisDivine power hasgivenuntousallthingsthatpertainuntolifeandgodliness"(v.3).Beforefillinginthatoutlineorgivinganexpositionofthoseverses,letuspointout (especially for the benefit of young preachers, for whom it isespeciallyvitaltolearnhowatextshouldbepondered)whatisimpliedbythisprayer.

TheVitalImplicationsofThisBlessing

In theapostle's seeking fromGodsuchblessingsas these for the saintsthe following vital lessons are taught by implication: (1) that none canmeritanythingatthehandsofGod,forgraceandmeritareopposites;(2)that there can be no real peace apart from Divine grace-"There is nopeace, says my God, to the wicked" (Isaiah 57:21); (3) that even the

regeneratestandinneed,constantneed,ofgracefromGod;and(4)theregenerate, therefore, should be vile in their own eyes. If we wouldreceivemorefromGod,thenwemustpresentourheartstoHimasemptyvessels. When Abraham was about to make request of the Lord, hedemeaned himself as "dust and ashes" (Genesis 18:27); and JacobacknowledgedthathewasnotworthyoftheleastofHismercies(Genesis32:10).(5)SucharequestasPeterisheremakingisatacitconfessionofthe utter dependence of believers uponGod's bounty, thatHe alone isable to supply their need. (6) In asking for grace and peace to bemultipliedtothem,acknowledgmentismadethatnotonlythebeginningandcontinuanceofthem,butalsotheirincreaseproceedsfromthegoodpleasureofGod.(7)Intimation isherebygiventhatwemay"openyour[our]mouthwide" (Psalm81:10,bracketsmine) toGod.Yes, it isan illsigntobecontentedwithalittlegrace."Hewasnevergoodthatdoesnotdesiretogrowbetter,"saysManton.

TheSpecialCharacteroftheSecondEpistles

Awordneedsalsotobesaiduponthecharacterofthebookinwhichthisparticular prayer is found. Like all secondEpistles, this one treats of astate of affairs where false teaching and apostasy had a more or lessprominent place. One of the principal differences between his twoEpistles is this: whereas in his first Epistle Peter'smain design was tostrengthen and comfort his brethren amid the suffering to which theywereexposed fromtheprofane(heathen)world(seechapter4),andhenow graciouslywarns (2 Peter 2:1; 3:1-4) and confirms (2 Peter 1:5-11;3:14) themagainst aworseperil from theprofessingworld, from thosewithin Christendom who menaced them. In his first Epistle Peter hadrepresented their great adversary, the devil, as a roaring lion (1 Peter5:8).Buthere,withoutdirectlynaminghim,hedepictsSatanasanangelof light(but inrealitythesubtleserpent),whoisnolongerpersecuting,but seeking to corrupt and poison them through false teaching. In thesecond chapter those false teachers aredenounced (1) asmenwhohaddeniedtheLordthatboughtthem(v.1),and(2)aslicentious(verses10-14,19),givingfreeplaytotheircarnalappetites.

TheApostlePeteraddresseshisEpistle"tothemthathaveobtainedlikeprecious faith with us through the righteousness of our God and our

Savior Jesus Christ" (2 Peter 1:1; word order here is according to theGreektextandKJVmarginalnote).Thewordfaithherereferstothatactof the soul whereby Divinely revealed truth is savingly apprehended.Theirfaithisdeclaredtobe"precious,"foritisoneofGod'schoicestgiftsand the immediate fruit of His Spirit's regenerating power. This isemphasized in the expression "have obtained" (lagchan , no. 2975 inStrongandThayer).ItisthesameGreekwordfoundinLuke1:9:"hislotwastoburnincense"(ital.mine).ItappearsagaininJohn19:14:"Letusnot rend it, but cast lots for it" (ital. mine). Thus these saints wereremindedthattheyowedtheirsavingfaithnottoanysuperiorsagacityoftheirs,butsolelytotheallotmentsofgrace.IthadbeenwiththemaswithPeter himself. A revelation had been made to them: not by flesh andblood,butbytheheavenlyFather(Matthew16:17).InthedispensingofGod'sfavorsablessedportionhadfallentothem,even"thefaithofGod'select"(Titus1:1).ThethemwhomPeteraddressesare theGentiles,andtheus inwhichhe includeshimselfaretheJews.Their faithhadfor itsobject the perfect righteousness of Christ their Surety, for the words"through the righteousness of" are probably better translated andunderstood"intherighteousnessof"theDivineSavior.

TheSubstanceofPeter'sBlessing

Havingthusdescribedhisreadersbytheirspiritualstanding,Peteraddshis apostolic blessing: "grace and peace be multiplied unto you." Thecombined apostolic blessing and greeting (which contains the elementsgraceandpeace)isessentiallythesameasthatemployedbyPaulintenofhisEpistlesaswellasbyPeterin1Peter.In1and2TimothyandTitus,Paul added the element mercy, as did John in 2 John. Jude used theelements mercy, peace, and love. Thus we learn that the apostles, inpronouncing Spirit-indited blessings upon the believers to whom theywrote, combined grace, thewatchword of theNewCovenant age (John1:14, 17) with peace, the distinctive Hebrew blessing. Those who haveread the Old Testament attentively will remember how frequently thesalutation "peace be unto you" or something similar is found (Genesis43:23; Judges 6:23; 18:6; etc.). "Peace be within your walls, andprosperity within your palaces" (Psalm 122:7), cries David, as heexpectantly contemplates the spiritual and temporal blessings that he

desires for Jerusalemand thus for Israel (cf. verses6,8, aswell as thewholePsalm).Thistextshowsthatthewordpeacewasageneraltermtodenotewelfare.FromitsusebytherisenSaviorinJohn20:19,wegatherthat itwasanall-inclusivesummaryofblessing.IntheEpistlesandtheBook of Revelation (whichwasmeant by Christ, the greatHead of theChurch, to circulate after the fashion of an Epistle), the terms graceand/orpeacearefrequentlyusedinclosingsalutationsandblessings.Theword peace is used in various ways eight times (Romans 16:20; 2Corinthians13:11;Ephesians6:23;1Thessalonians5:23;2Thessalonians3:16;Hebrews13:20;1Peter5:14;3John14),sixofthosetimesingreateror lesser proximity to the word grace, which is used eighteen times(Romans 16:20,24; 1Corinthians 16:23;2Corinthians 13:14;Galatians6:18;Ephesians6:24;Philippians4:23;Colossians4:18;1Thessalonians5:28;2Thessalonians3:18;1Timothy6:21;2Timothy4:22;Titus3:15;Philemon 24; Hebrews 13:25; 1 Peter 5:10; 2 Peter 3:18; Rev. 22:21).Obviously,theclause"ThegraceofourLordJesusChristbewithyou,"orsome variation upon it, is the most characteristic benedictory closeemployedbytheapostles.InlightofhisgraspofthegloriousrealitiesoftheGospel age (Acts 10, 11, especially verses 1-18), it is evident by thisblessing that the Apostle Peter sees and embraces both believing JewsandbelievingGentilesasunitedinsharingthefullblessingofGod'sgreatsalvation.

Havinganearnestdesirefortheirwelfare,Petersoughtforthesaintsthechoicestbountiesthatcouldbeconferreduponthem,thattheymightbemorally and spiritually enriched, both inwardly and outwardly. "Graceand peace" contain the sumofGospel bestowals and the supply of oureveryneed.Togethertheyincludeallmannerofblessings,andthereforethey are themost comprehensive things that can be requested of God.They are the choicest favors we can desire for ourselves, and for ourbrethren!TheyaretobesoughtbyfaithfromGodourFatherinrelianceupon the mediation and merits of our Lord Jesus Christ. "Grace andpeace" are the very essence, as well as the whole, of a believer's truehappiness in this life, which explains the apostle's longing that hisbrethreninChristmightabundantlypartakeofthem.

PeterPraysforGrowthinGraceinHisBrethren

Grace is not to be understood in the sense of God's distinguishing,redeemingfavor,forthesesaintswerealreadytheobjectsthereof;norisit to be taken as an inward spiritual principle of nature, for that wasimparted to them at the new birth. Rather, it refers to a greatermanifestation of the spiritual nature and Divine likeness that one hasreceivedfromGodandagreaterandmorecheerfuldependenceupontheGiver (2Corinthians 12:9). It also refers to theDivine gifts that inducesuchgrowth.SpeakingofChrist, theApostleJohndeclares, "Andofhisfullnesshaveallwereceived,andgracefor["upon,"ASVmargin]grace"(John1:16,bracketsmine).MatthewPoolecommentsasfollows:

Andgrace forgrace:norhavewereceiveddrops,butgraceupongrace;notonlyknowledgeand instruction,but the loveand favorofGod,andspiritual habits, in proportion to the favor and grace which Christ has(allowing for our short capacities); we have received grace freely andplentifully,allfromChrist,andforHissake;whichletsusseehowmuchthegrace-receivingsoul isbound toacknowledgeandadoreChrist,andmay be confirmed in the receiving of further grace, and the hopes ofeternallife.(italicsmine).

It is evident from 1 Peter 4:10 that God's grace is manifold, beingdispensedtoHissaintsinvariousformsandamountsaccordingtotheirneeds,yetfortheedificationnotonlyoftheindividualbutoftheBodyofChristasawhole(Ephesians4:7-16).AttheveryendofthisEpistlePetercommandshisreaders,saying,"Butgrowingrace,andintheknowledgeofourLordandSaviorJesusChrist" (2Peter3:18; cf.Ephesians4:15).Thus we see the propriety of Peter's prayer, that God would furtherexercise His benignity toward them. We also see the necessity of ourprayinginthesamewayforourselvesandforeachother.

Thusweseethatthoughthefundamentalmeaningandreferenceofgraceis to the freelybestowed, redeeming favorofGod, yet the term isoftenused in awider sense to include all those blessings that flow fromHissovereignkindness.Inthiswayisittobesounderstoodintheapostolicblessings: a prayer for the continued and increased expression andmanifestationof the goodwork thatHehas alreadybegun (Philippians1:6)."Graceandpeace."Thetwobenefitsarefitlyjoinedtogether,fortheoneisneverfoundwithouttheother.Withoutreconcilinggracetherecan

benosolidanddurablepeace.TheformerisGod'sgoodwilltowardus;the latter is His grand work in us. In the proportion that grace iscommunicated, peace is enjoyed: grace to sanctify the heart; peace tocomfortthesoul.

Though Peace Begins with Justification, It Is Maintained byOurObedience

Peace isoneof theprincipal fruitsof theGospelas it is received intoabelievingheart,beingthattranquilityofmindthatarisesfromthesenseofouracceptancewithGod.It isnotanobjectivebutasubjectivepeacethat is here in view. "Peace with God" (Romans 5:1, ital. mine) isfundamentally judicial, being what Christ made for His people(Colossians 1:20). Yet faith conveys a response to the conscienceconcerning our amity with God. In the proportion that our faith restsupon the peace made with God by the blood of Christ, and of ouracceptanceinHim,willbeourinwardpeace.InandthroughChrist,Godisatpeacewithbelievers,andthehappyeffectof this inourhearts isafelt "righteousness, and peace, and joy in the Holy Spirit" (Romans14:17).Butwearenot inacapacity toreceiveandenjoythoseblessingsuntilwehavesurrenderedtoChrist'sLordshipandtakenHisyokeuponus(Matthew11:29,30).Itisappropriate,therefore,forPaultosay,"AndletthepeaceofGodruleinyourhearts"(Colossians3:15,ital.mine).Thisis the kind of peace that the apostles prayed for on behalf of theirbrethren.ThispeaceisthefruitofaScripturalassuranceofGod'sfavor,which,inturn,comesfromthemaintenanceofcommunionwithHimbyan obedientwalk. It is also peacewith ourselves.We are at peacewithourselveswhenconscienceceases toaccuseus,andwhenouraffectionsand wills submit themselves to an enlightened mind. Furthermore, itincludesconcordandamitywithour fellowChristians (Romans5:5,6).WhatanexcellentexamplewasleftusbythechurchinJerusalem:"Andthemultitudeof them thatbelievedwereof oneheart andof one soul"(Acts4:32,ital.mine).

The Measure of Bestowal Desired: A Multiplication of GraceandPeace

Grace and peace are the present heritage ofGod's people, and of them

Peterdesiredthattheyshouldenjoymuch,muchmorethanameresiportaste. As 1 Peter 3:18 intimates, he longed that they should "grow ingrace,"andthattheymightbefilledwithpeace(cf.Rom15:13);hethusmaderequestaccordingly."Graceandpeacebemultiplieduntoyou."BythesewordsPetercallsuponGodtovisitthemwithstilllargerandmorelavishdisplaysofHisgoodness.HepraysnotonlythatGodmightgrantto themgreater andgreatermanifestationsofHis grace andpeace, butalsothattheirfeeblecapacitiestoapprehendwhatGodhaddonefortheirsouls might be greatly enlarged. He prays that an abundant supply ofgraceandpeaceshouldbeconferredupon them.Theywerealready thefavored partakers of thoseDivine benefits, but requestwasmade for aplentiful increaseof them.Spiritual things(unlikematerial)donotcloyin the enjoyment of them, and therefore we cannot have too much ofthem.Thewords"peacebemultiplied"intimatethattherearedegreesofassuranceconcerningourstandingwithGod,andthatweneverceasetobedependentupon free grace.Thedimensions of this request teachusthatitisourprivilegetoaskGodnotonlyformoregraceandpeace,butforanamplitudethereofGodismosthonoredwhenwemakethelargestdemandsuponHisbounty.IfourspiritsarestraitenedintheirenjoymentofGod's grace andpeace, it is due to the paltriness of our prayers andnevertoanyniggardlinessinHim.

TheMediumbyWhichGraceandPeaceAreConveyed

"Through the knowledge of God, and of Jesus our Lord." The carefulreader,whoisnottoodilatoryincomparingScripturewithScripture,willhave observed a variation from the salutationusedbyPeter inhis firstEpistle (1 Peter 1:2). There he prayed, "Grace unto you, and peace, bemultiplied." The addition ("through the knowledge of God," etc.)madehere is a significant one, in keeping with Peter's altered design andappropriate to his present aim. The student may also have noted thatknowledgeisoneoftheprominentwordsofthisEpistle(see2Peter1:2,3,5,6,8;2:20;3:18).WeshouldalsoconsiderhowfrequentlytheChristisdesignated"ourLord"or"ourSavior"(2Peter1:1,2,8,11,14,16;3:15,18), by which Peter draws a sharp contrast between true disciples andthose false professors of Christianity who will not submit to Christ'sscepter.That "knowledgeofGod"alluded tohere isnotanaturalbuta

spiritualknowledge,notspeculative,butexperiential.Nor is itmerelyaknowledgeoftheGodofcreationandprovidence,butofaGodwhoisincovenant with men through Jesus the Christ. This is evident from itsbeingmentionedinconnectionwiththewords"andofJesusourLord."Itis therefore an evangelical knowledge of God that is here in view. Hecannot be savingly known except in and through Christ even as ChristHimselfdeclared:"neitherknowsanymantheFather,savetheSon,andhetowhoevertheSonwillrevealhim"(Matthew11:27).

Inasmuchasthisprayerwasforgraceandpeacetobe"multiplied"tothesaints"through[orin]theknowledgeofGod,"therewasatacitintimationthat they would both abide and advance in that knowledge. Calvincommentsasfollows:

Through theknowledge, literally, in theknowledge;but theprepositionen[no.1722inStrongandThayer]oftenmeans"through"or"with":yetbothsensesmaysuitthecontext.Iam,however,moredisposedtoadoptthe former. For the more any one advances in the knowledge of God,everykindofblessingincreasesalsoequallywiththesenseofDivinelove.

A spiritual and experiential knowledge of God is the grand means bywhichalltheinfluencesofgraceandpeaceareconveyedtous.Godworksuponusasrationalcreaturesinawaythatisagreeabletoourintellectualandmoralnature,withknowledgeprecedingallelse.Asthereisnorealpeace apart from grace, so there is no grace or peacewithout a savingknowledgeofGod;andnosuchknowledgeofHimispossiblebutinandthrough "Jesus our Lord," for Christ is the channel by which everyblessingistransmittedtothemembersofHismysticalBody.Asthemorewindows a house has the more sunlight enters it, so the greater ourknowledge ofGod the greater ourmeasure of grace andpeace.But theevangelicalknowledgeofthemostmaturesaintisonlyfragmentaryandfeeble,andthusrequirescontinualaugmentationbytheDivineblessingupon those means that have been appointed for its perfecting andstrengthening.

TheDivineAccomplishmentthatMovedPetertoPrayer

"Accordingashisdivinepowerhasgivenuntousall thingsthatpertain

untolifeandgodliness,throughtheknowledgeofhimthathascalledusto glory and virtue" (v. 3). Therein the apostle found his motive formaking the above request. Itwas becauseGod had alreadywrought sowondrously onbehalf of these saints that hewasmoved to askHim tocontinuedealinglavishlywiththem.WemayalsoregardthisthirdverseasbeingbroughtintoencouragethefaithoftheseChristians:that,sinceGod had done such great things for them, they should expect furtherliberalsuppliesfromHim.Noticethattheinspiringmotivewasapurelyevangelical one, and not legal or mercenary. God had bestowed uponthem everything needful for the production and preservation ofspiritualityintheirsouls,andtheapostlelongedtoseethemmaintainedin a healthy and vigorous condition.Divine power is the foundation ofspiritual life, grace iswhat supports it, and peace is the atmosphere inwhich it thrives. The words "all things that pertain unto life andgodliness"mayalsobeunderstoodasreferringultimately toeternal lifeinglory:arighttoit,afitnessforit,andanearnestofithadalreadybeenbestoweduponthem.

Finally,itisessentialtoourChristiangrowthtorealizethatthecontentsofverse3aretoberegardedasthegroundoftheexhortationinverses5through7.Thusthesupplyaskedfor inverse2 is toberegardedasthenecessaryequipmentforallspiritualfruitbearingandgoodworks.LetusthenexercisethegreaterdiligencetoabideinChrist(John15:1-5)bothinourprayersandinallourthoughts,words,anddeeds.

Jude24,25

Part1

Theprayerthatisnowtoengageourattentionisaparticularlyarrestingone, but its beauty and blessedness appear even more conspicuouslywhen it is examined in connection with its somber background. ItconcludesthemostsolemnEpistleintheNewTestament,onethatistobe read with fear and trembling, but that is to be put down withthanksgivingandpraise.Itcontainsamostawfuldescriptionofgracelessprofessors of Christianity, of those trees who appeared to give muchpromise of fruit to God's glory but whose leaves soon dropped off and

whoquicklywitheredaway. Its theme isapostasy,or,more specifically,the corruptingofmuchof the visibleChurchand the resultingongoingcorruptionofanapostateChristendom.Itpresentsapicturethatalltootragically depicts things as they now are in the religious realm, in themajority of so-called "churches" at large. It informs us as to how theprocessofdeclensionbeginsinreprobateprofessorsofreligionandhowitworks itself outuntil they are completely corrupted. It delineates thecharacters of those who lead others astray in this vile work. It makesknownthesuredoomawaitingboth leadersand thosewhoare led intoapostasy.Itcloseswithagloriouscontrast.

ManyPerverttheGospelofFreeGraceintoaLicensetoSin

TheLordJesusgavewarningthatthesowingofthegoodseedbyHimselfandHisapostleswouldbefollowedwiththesowingoftaresinthesamefieldbySatanandhisagents.Paulalsoannouncedthat,notwithstandingthewidespreadsuccessesof theGospelduringhis lifetime, therewouldbe "a falling away" before the man of sin should be revealed (2Thessalonians 2:3). That "falling away," or the apostasy of the visibleChurch corporately considered, is depicted by the Spirit in some detailthrough the pen of Jude. As Christ Himself had intimated, the initialworkofcorruptionwouldbedonestealthily,"whilemenslept"(Matthew13:25),andJuderepresents theevildoersashaving"crept inunawares"(v. 4), that is, having slipped in secretly or surreptitiously. They arespoken of as men who were "turning the grace of our God intolasciviousness, and denying the only Lord God, and our Lord JesusChrist." That is to say, while pretending to magnify free grace theypervertedit,failingtoenforcethebalancingtruthofholiness;andwhileprofessingtobelieveinChristasaSaviortheyrefusedtosurrendertoHisLordship. Thus they were lustful and lawless. In view of this horriblemenace, the saints were exhorted to "earnestly contend for the faithwhich was once delivered unto the saints" (v. 3). In this context, faithsignifiesnothinglessthanthewholecounselofGod(cf.Acts20:27-31).

That exhortation is enforcedbya reminder to three fearful and solemnexamples of the punishment visited by God upon those who hadapostatized.ThefirstisthatofthechildrenofIsraelwhomtheLordsavedoutofEgypt,butwhostilllustedafteritsfleshpots;andbecauseoftheir

unbeliefatKadesh-Barneaawholegenerationofthemweredestroyedinthewilderness(v.5;cf.Numbers13;l4:1-39,especiallyverses26-37).Thesecond is the case of those angels who had apostatized from theirprivileged position, and are now "reserved in everlasting chains underdarknessuntothejudgmentofthegreatday"(v.6).ThethirdisSodomand Gomorrah, which, because of their common indulgence in thegrossestformoflasciviousness,weredestroyedbyfirefromHeaven(v.7;cf.Genesis19:1-25).Towhichtheapostleaddsthatthecorruptorsofthevisible Church "defile the flesh, despise dominion, and speak evil ofdignities," being less respectful to their superiors than Michael thearchangelwas tohis inferior (verses8,9).Hesolemnlypronounces theDivine sentence: "Woe unto them!" (v. 11). Without the slightesthesitation, he likens them and their works to three characters of evilnotoriety: by "thewayofCain"weare tounderstanda flesh-gratifying,natural religion that is acceptable to the unregenerate; by "the error ofBalaam for reward" a mercenary ministry that will pervert the pure"doctrineoftruereligionforthesakeoffilthylucre"(Calvin);andby"thegainsayingofKorah"adespisingofauthorityanddiscipline,anefforttoobliterate thedistinctions thatGodhasmade forHisowngloryand forourgood(Numbers16:1-3).

Jude Gives Clear Indication that These Falsifiers AreWithintheChurches

Other characteristics of these religious evildoers are given in figurativeterms in verses 12 and 13. It shouldbeparticularlynoted that they aresaidto"feastwithyou"(thesaints),whichsuppliesfurtherevidencethatsuchhypocrites,deceiversandself-deceived,are insidethechurches.Inthe secondhalfof verse 13 throughverse 15 theirdoom ispronounced.Forbackslidersthereisawayofrecovery;butforapostatesthereisnone.In verse 16 Jude details other characteristics of false brethren, whichtraits are sadly conspicuous in many professing Christians of our ownday.ThenJudebidsGod'speopletorememberthattheapostlesofChristhadpredictedthereshouldbe"mockers[or"scoffers,"no.1703inStrongandThayer (2 Peter 3:3)] in the last time,who shouldwalk after theirown ungodly lusts" (verses 17, 18). By "the last time" is meant thisChristian or final dispensation (see 1 Peter 4:7; 1 John 2:18), with a

possible reference to the climactic culmination of evil at its end. Next,Jude appeals to those to whom he is writing, addressing to them anumber of needful and beneficial exhortations (verses 21-23).He endswiththeprayerthatwearenowtoponder,concludingthemostsolemnofalltheEpistleswithamoregloriousoutburstofpraisethaniselsewheretobefoundinthem.

Jude'sConcludingPaeantotheTriumphantGraceofGod

"Nowuntohimthatisabletokeepyoufromfalling,andtopresentyoufaultlessbeforethepresenceofhisglorywithexceedingjoy,Totheonlywise God our Savior, be glory andmajesty, dominion and power, bothnow and ever. Amen." Let us consider four things in our study of thisprayer: (1) its general background; (2) itsmore immediate connection;(3) the reasons thatmoved Jude to pray thus; and (4) the nature andObjectofthisprayer.

First, let me add something more to what has already been said, in ageneralway,uponthebackgroundofthisprayer.Itseemstomethat,inviewofwhathadbeenengagingthemindoftheapostle inthepreviousverses, he could not restrain himself from giving vent to this paean ofpraise. After viewing the solemn case of a whole generation of Israelperishinginthewildernessbecauseoftheirunbelief,hewasmovedtocryoutingladness,"Nowuntohimthatisabletokeepyoufromfalling."Ashecontemplatedtheexperienceofthesinlessangelswhofellfromtheirfirstestate,hecouldnotbuttremble;butwhenhethoughtoftheSaviorand Protector ofHis Church, he burst forth into a strain of adoration.JudefoundgreatcomfortandassuranceintheblessedfactthattheOnewhobeginsaworkofgracewithinthosegiventoHimbytheFatherwillnevercease fromituntilHehasperfected it (Philippians1:6).Heknewthatwereitnotforeverlastingloveandinfinitepower,ourcasewouldyetbe the same as that of the angels who fell, that but for an almightyRedeemer we too must enter everlasting darkness and endure thesufferingofeternalfire.Realizingthat,JudecouldnotbutblesstheOnewhoseprotectinghandcoverseachofthosepurchasedbyHisblood.

Jude Balances a Fearful Consideration of Apostasies withConfidentPraisetoaPreservingGod

After making mention of those fearful examples of falling, it is highlyprobable that the thoughts of the penman of this Epistle turned toanother onemuchmore recent, andwhich had come beneath his ownimmediatenotice.Itisquitepossiblethat,whenourLordsentforththetwelve, "Judas [Jude] the brother of James, and Judas Iscariot" werepairedtogether(Luke6:16,bracketsmine;9:1-6)-thegreatapostate"sonofperdition" (John17:12)and theonewhowas towriteat lengthuponthe great apostasy! It scarcely admits of doubt that as Jude's mindreverted to the traitor itmadehimexclaimwithaddedemphasis, "Nowunto him that is able to keep you from falling. be glory. both now andever." He had probably respected Judas Iscariot as his fellow apostleshad,andperhapshadheardhimaskalongwiththeothers,"Lord,isitI?"inresponsetoChrist'sstatementthatoneof theirnumberwasabouttobetrayHim.AndnodoubthewasshockedwhenJudasIscariotbegantoopenlyrevealhistruecharacter.ForimmediatelyafterreceivingthesopthatJesushaddippedinthedishforhimandhearingawoepronouncedupon himself, Judas hypocritically repeated the question, "Master, is itI?"thenwentforthtodothatmostdespicabledeedforwhichhehadbeenappointed (John 6:70; Matthew 26:20-25; John 13:21-30; Psalm 41:9;John 17:12).He couldnotbutbe aware that in remorse the traitorhadhangedhimself:andIbelievethattheshadowofhisawfuldoomfelluponJudeashepennedthisEpistle.

ButJudedidnotsufferthesesadcontemplationstosinkhimintoastateof dejection. He knew that his omniscient Master had foretold that arising tide of evil would spread through the visible Church, and thathowever mysterious such a phenomenon might be there was a wisereason for it in theDivineeconomy.Heknew thathowever fiercely thestormmightragetherewasnooccasiontofear,forChristHimselfwasintheshipwhohaddeclared,"and,lo,Iamwithyoualways,evenuntotheendof theworld [or "age"]" (Matthew28:20, bracketsmine).HeknewthatthegatesofHellcouldnotandwouldnotprevailagainsttheChurch(Matthew16:18).Thereforehe lifteduphis eyesabove thispresent evilage and gazed by faith upon the enthronedHead and Preserver of theChurch,renderingworshiptoHim.Thatistheall-importantlessontobedrawnfromthebackgroundofthisprayer,andwhyIhavedweltsolonguponit.FellowChristians, letusdulyheedit. Insteadofbeingsomuch

occupied with conditions in the world, with the menace of the atomicbomb, with the deepening apostasy, let our hearts be increasinglyengagedwithourbelovedLord;letusfindourpeaceandjoyinHim.

God's Promise to Keep Us from Falling Is Connected to OurDutytoKeepOurselves

Letusnowconsider themore immediate connectionof thisprayer.Onformeroccasionswehaveseenhowhelpfulitwastoattendcloselytothecontext. It is necessary to do so here if the balance of truth is to bemaintainedandapronenesstoantinomianismistobechecked.Itisnothonesttolayholdofthepromiseimpliedinthisprayer,"Nowuntohimthatisabletokeepyoufromfalling,"unlesswehavefirstgivenheedtothe commandment of verse 21: "Keep yourselves in the love of God, ."(ital.mine). The precepts and promisesmay be distinguished, yet theyare not to be separated. The former make known our duty, while thelatter are forour encouragementas longaswegenuinely andearnestlyseektoperformthesame.Butonewhoneglectshisdutyisentitledtonocomfort.Afterdescribingatlengththebeginning,thecourse,andtheendof the apostasy of the visible Church, the apostle adds seven briefexhortations to thesaints inverses20-23.Thesecall for theexerciseoffaith, prayer, love, hope, compassion, fear, and godly hatred. Theseexhortations aremeans to preserve us from apostasy. Calvin began hiscommentsontheseexhortationsbysayingthis:

He shows themanner in which they could overcome all the devices ofSatan, that is, by having love connectedwith faith, and by standing ontheirguardasitwereintheirwatch-tower,untilthecomingofChrist.

The Proper Use of Precepts, Warnings, and ComfortingDoctrines

Letusgivereverentattentionto the faithfulwordsofAdolphSaphironthislife-or-deathsubject:

Thereisaone-sidedandunscripturalforgetfulnessoftheactualpositionofthebeliever(orprofessingbeliever)asamanwhoisstillontheroad,in the battle; who has still the responsibility of tradingwith the talent

entrusted,ofwatchingforthereturnoftheMaster.Nowtherearemanybypaths,dangers,precipiceson the road,andwemustpersevere to theend.Onlytheywhoovercomeandarefaithfultodeathshallbecrowned.It isnotspiritualbutcarnaltotaketheblessedandsolemndoctrinesofourelectioninChristandoftheperseveranceofthesaints,givenusasacordial for fainting hours and as the inmost and ultimate secret of thesoul in itsdealingswithGod,andplacethemonthecommonanddailyroadofourdutiesandtrials,insteadofthepreceptsandwarningsoftheDivineWord.ItisnotmerelythatGodkeepsusthroughthesewarningsandcommandments,buttheattitudeofsoulwhichneglectsandhurriesovertheseportionsofScriptureisnotchildlike,humble,andsincere.Theattempts to explain away the fearful warnings of Scripture againstapostasy are rooted in a very morbid and dangerous state of mind. Aprecipiceisaprecipice,anditisfollytodenyit."Ifweliveaftertheflesh,"saystheapostle,"weshalldie."Now,tokeeppeoplefromfallingoveraprecipice,wedonotputupaslenderandgracefulhedgeofflowers,butthestrongestbarrierwecan;andpiercingspikesorcuttingpiecesofglasstopreventcalamities.Buteventhisisonlythesurfaceofthematter.Ourwalk with God and our perseverance to the end are great and solemnrealities.WearedealingwiththelivingGod,andonlylifewithGod,andinGod,anduntoGod,canbeofanyavailhere.HewhobroughtusoutofEgyptisnowguidingus;andifwefollowHim,andfollowHimtotheend,weshallenterintothefinalrest.

It is outside my intended scope to give here a full exposition of thepreceptsfoundinverses20-23,yetafewremarksareneededifIamtobefaithful in observing the inseparable link that exists between them andour text. Duty and privilege must not be divorced, nor dare we allowprivilege tooustduty. If itbe theChristian'sprivilege tohavehisheartengagedwithChristinglory,itmustbewhiletreadingthepaththatHehas appointed and while engaged in those tasks that He has assignedhim. Though Christ is most certainly the One who keeps him frommaking shipwreck of the faith, it is not apart from the disciple's ownearnest endeavors that He does so. Christ deals with His redeemed asresponsiblecreatures.Herequiresthemtoconductthemselvesasmoralagents,puttingfortheveryefforttoovercometheevilsthatmenacethem.ThoughentirelydependentonHim,theyarenottoremainpassive.Man

is of an active nature, and thereforemust grow either better or worse.Beforeregenerationheisindeedspirituallydead,butatthenewbirthhereceivesDivine life.Motion and exercise follow life, and thosemotionsaretobedirectedbytheDivineprecepts.HearthewordsofourLord:

Hewhohasmycommandments,andkeepsthem,heitisthatlovesme:andhewholovesmeshallbelovedofmyFather,andIwilllovehim,andwillmanifestmyselftohim.

HowthesewordsmusthavereechoedinJude'smemoryashewrotethisEpistle(seeJohn14:21,22).

SevenExhortationstoaLifeofHoliness

"Butyou,beloved[incontrastwiththeapostatesof thepreviousverse],buildingup yourselves on yourmostholy faith" (v. 20, bracketsmine).Truly,asPaulsays,"thefoundationofGodstandssure,havingthisseal,TheLordknowsthemthatarehis"(2Timothy2:19a).YetGodrequiresthatwewholeheartedlyconcurwithHim,byourownendeavors, inHispurpose for electing suchaswe to eternal salvation,namely, our entiresanctification(1Thessalonians4:3).ForinthesameversePauldeclares,"Let every one that names the name of Christ depart from iniquity" (1Timothy2:19b).Therefore,wearetobesolicitousaboutourgrowthandto exercise care both over ourselves and our fellow believers. It is notsufficient to be grounded in the faith; we must daily increase thereinmore andmore.To grow in faith is oneof the appointedmeansof ourpreservation. We build up ourselves on our faith by a deepenedknowledge thereof. "A wiseman will hear, and will increase learning";says Solomon (Proverbs 1:5). We build up ourselves on our faith bymeditating upon its substance or contents (Psalm 1:2; Luke 2:19), bybelievingandappropriating it,byapplying it toourselves,andbybeinggovernedbyit.Observethatitisa"mostholyfaith,"foritbothrequiresand promotes personal holiness. Thereby do we distinguish ourselvesfromcarnalprofessorsandapostates."PrayingintheHolySpirit."Weareto ferventlyandconstantly seekHispresenceandDivineenergy,whichcansupplyuswiththestrengthofwillandaffectionsthatarenecessaryinordertocomplywiththeseprecepts.

"Keepyourselves in the loveofGod" (v.21).See to it thatyour love forHimispreservedinapure,healthy,andvigorouscondition.SeetoitthatyourlovetoChristisinconstantexercisebyrenderingobediencetoHimwhosaid,"Ifyouloveme,keepmycommandments"(John14:15)."Keepyour heart with all diligence" (Proverbs 4:23, ital. mine), for if youraffections wane, your communion with Him will deteriorate and yourwitnessforHimwillbemarred.OnlyasyoukeepyourselvesintheloveofGodwillyoubedistinguishedfromthecarnalprofessorsallaroundyou.This exhortation is no needless one. The Christian is living in a worldwhoseicyblastswillsoonchillhisloveforGodunlessheguardsitastheapple of his eye. Amalicious adversary will do all he can to pour coldwateruponit.RememberthesolemnwarningofRevelation2:4.Oh,thatChrist may never have to complain of you or me, "I have somewhatagainst you, because you have left your first love" (ital.mine). Rather,may our love "abound yet more andmore" (Philippians 1:9). In orderthereto hope must be in exercise, "looking for the mercy of our LordJesusChristuntoeternallife"(v.21).Verses22and23makeknownourduty, andwhat is tobe our attitude, toward those of ourbrethrenwhohavefallenbytheway.Towardsomewearetoshowcompassion,whobyreason of tenderness can stand only mild rebukes and admonitions;whereas roughness would only drive them to despair and thepostponementof theirpenitent lookingtoChrist.Butothers,whodifferby temperament, or by reason of hardness of heart, require strongrebukes for their recovery, with frighteningwarnings concerningGod'sjudgmentagainstobstinatesinnerswhoholdoutagainstHisthreatsandoverturesofmercy.Theseweareto"savewithfear,pullingthemoutofthefire;hatingeventhegarmentspottedbytheflesh."

Part2-Jude24,25

"Now unto him that is able to keep you from falling." In furtherconsiderationof theconnectionof thisprayer, the followingquestion iscrucial: who are the ones that the Lord Jesus thus preserves? NoteveryonewhoprofessestobelieveandtobeafollowerofHis,asisclearfromthecaseofJudasIscariot,ispreservedbyGodfromapostasy.ThenwhomdoesHepreserve?WithoutdoubtGodpreservesthosewhomakeagenuineefforttoobeytheexhortationsfoundinverses20-23,whichwere

discussedattheendoftheprecedingchapter.Thesetruebelievers,sofarfrom being content with their present knowledge and spiritualattainments, sincerely endeavor to continue building up themselves ontheir most holy faith. These true lovers of God, so far from beingindifferenttothestateoftheirhearts,jealouslywatchtheiraffections,inorder that their love towardGodmightbepreserved inapure,healthy,and vigorous condition by regular exercise in acts of devotion andobedience.Thesetruesaints,sofarfromtakingpleasureinflirtingwiththeworldand indulging their carnal lusts,have theirheartsengaged in"hatingeventhegarmentspottedbytheflesh."Thesetruedisciplesprayfervently for the assistance of theHoly Spirit in the performance of alltheirduties,andaredeeplysolicitousaboutthewelfareoftheirbrothersand sisters in Christ. Such are the ones who will, despite all theirweaknessandfrailties,bepreservedbythepowerandgraceofGodfromapostasy.

TwoPrinciplesofInterpretationNecessaryforUnderstandingThisPrayer

It is of vital importance to a sound knowledge of Scripture that weobservetheorderinwhichtruthisthereinsetforth.Forexample,wefindDavid saying, "Depart from me, you evildoers: for I will keep thecommandments ofmy God." This he said before praying the followingprayer: "Uphold me according unto Your word" (Psalm 119:115, 116).Therewould have beenno sincerity in praying forGod to support himunlesshehadalreadyresolvedtoobeytheDivineprecepts.Itishorriblemockery for anyone to ask God to sustain him in a course of self-will.Firstmust comeaholypurposingandresolutiononourpart, and thenthe seeking of enabling grace. It is of equal importance to a rightunderstandingofScripturethatwetakespecialcarenottoseparatewhatGod has joined together by detaching a sentence from its qualifyingcontext. We often read the quotation, "My sheep shall never perish."Whilethatissubstantiallycorrect,thosearenottheprecisewordsChristused.ThisiswhatHeactuallysaid:"Mysheephear[heed!]myvoice,andI know [approve] them, and they followMe [contrary to their naturalinclinations]:AndIgiveuntothemeternallife;andthey[theheedfulandobedient ones] shall never perish" (John 10:27, 28, brackets and ital.

mine).

FaithIstheInstrumentalMeansofOurPreservation

"Nowuntohimthatisabletokeepyoufromfalling."InthesewordswediscoverthefirstgreatreasonbehindtheApostleJude'sprayer,namely,the Divine ability to preserve the saints from apostasy. The discerningreaderwillperceiveintheaboveremarksthatthequestionofhowChristpreservesHispeoplehasbeenanticipatedandanswered.Hedoessoinamanner verydifferent from that inwhichHekeeps theplanets in theircourses,whichHedoesbyphysicalenergy.ChristpreservesHisownbyspiritual power, by the effectual operations of His grace within theirsouls. Christ preserves His people not in a course of reckless self-pleasing,butinoneofself-denial.HepreservesthembymovingthemtoheedHiswarnings, to practiceHis precepts, and to follow the examplethatHehasleftthem.Hepreservesthembyenablingthemtoperseverein faith and holiness. We who are His are "kept by the power of Godthrough faith (1 Peter 1:5, ital. mine), and faith has respect to Hiscommandments(Psalm119:66;Hebrews11:8)aswellastoHispromises.Christindeedis"theauthorandfinisherofourfaith"(Hebrews12:2),yetwearetheoneswhomustexercisethatfaithandnotHe.Yet,bytheHolySpirit,He isworking inus"bothtowillandtodoofhisgoodpleasure"(Philippians2:13). Just as faith is the instrumentalmeansbywhichweare justified before God, our perseverance in faith is the instrumentalmeans bywhich Christ preserves us untilHis coming (1 Thessalonians5:23;Jude1).

After exhorting the saints as to their duties (verses 20-23), Jude thenintimatestowhomtheymustlookfortheirenablementandforblessingupon their endeavors: "untohim that is able to keep you from falling."HisreadersmustplacethewholeoftheirdependenceforpreservationontheLordJesus.Hedoesnotsaythisinordertochecktheirindustry,butrather to encourage their hope of success. It is a great relief to faith toknowthat"Godisabletomakehim[us]stand"(Romans14:4).JohnGillbeginshiscommentsonJude24bysaying,"ThepeopleofGodareliabletofallintotemptation,intosin,intoerrors.andevenintofinalandtotalapostasy,were itnot forDivinepower."Yes, theyarepainfully sensibleboth of their evil proclivities and their frailty, and therefore do they

frequentlycrytotheLord,"Holdyoumeup,andIshallbesafe:andIwillhaverespectuntoyourstatutescontinually"(Psalm119:117).AstheyreadofAdaminastateofinnocencybeingunabletokeephimselffromfalling,andlikewisetheangelsinHeaven,theyknowfullwellthatimperfectandsinful creatures such as they are cannot keep themselves. The way toHeavenisanarrowone,andthereareprecipicesoneitherside.Therearefoes within and without seeking my destruction, and I have no morestrengthofmyownthanpoorPeterhadwhenhewasputtothetestbyamaid.

Metaphors Describing the Inherent Weakness of ChristiansAreMeanttoDirectOurFaithtoGod

Almost every figure used in the Bible to describe a child of Godemphasizeshisweaknessandhelplessness:asheep,abranchofthevine,abruisedreed,smokingflax.It isonlyasweexperientiallydiscoverourweaknessthatwelearntoprizemorehighlytheOnewhoisabletokeepusfromfalling.Isoneofmyreaderstremblinglysaying,"IfearthatItoomayperishinthewilderness"?Notso,ifyourprayerbesincerewhenyoucry,"Holdupmygoingsinyourpaths,thatmyfootstepsslipnot"(Psalm17:5).Christisabletoprotectyou,becauseHispowerislimitlessandHisgrace boundless. What strength this should give the wearied warrior!Davidcomfortedhimselftherewithwhenhedeclared,"Iwillfearnoevil:foryouarewithme"(Psalm23:4).ThereisatwofoldsafeguardingoftheelectspokenofinthisEpistle:theonebeforeregeneration,andtheotherafter. In theopening verse of Jude they are spokenof as "sanctifiedbyGodtheFather,andpreservedinJesusChrist,andcalled."Theyweresetapart to salvation by the Father inHis eternal decree (2 Thessalonians2:13), and "preserved" before they were effectually called. A wonderfulandblessed fact is that!Evenwhilewandering from the fold, yes, evenwhiletheyweredespisingtheShepherdoftheirsouls,His lovewatchedover them (Jeremiah 31:3) and His power delivered them from anuntimelygrave.Deathcannotseizeanelectsinneruntilhehasbeenbornagain!

ChristDoesNotRaiseOurHopesMerelytoDashThem

Whathasjustbeenpointedoutshouldmakeitveryevidentthatthereis

noquestionwhateverabouttheLord'swillingnesstopreserveHispeople.ifHehaskeptthemfromnaturaldeathwhileinastateofunregeneracy,muchmorewillHe deliver them from spiritual death now thatHe hasmadethemnewcreatures(cf.Romans5:9,10).ifChristwerenotwillingto "make all grace abound" toward His people (2 Corinthians 9:8), to"keepthatwhichI[they]havecommitteduntohimagainstthatday"(2Timothy 1:12, brackets mine), to "support them that are tempted"(Hebrews2:18),andto"savethemtotheuttermostthatcomeuntoGodbyhim"(Hebrews7:25),HemostcertainlywouldnottantalizethembyaffirmingineachpassagethatHeisabletodothesethings.WhenChristaskedthetwoblindmen,whobesoughtHimtohavemercyuponthem,"Believe you that I am able to do this?" (Matthew 9:28), He was notraisingadoubtintheirmindsastoHisreadinesstogivethemsight;butHewasevoking their faith,as thenextversemakesevident.Thewords"untohim that is able tokeepyou from falling" is a general expressionincluding not only His might and willingness, but His goodness andmunificence,whichHehasalreadybrought,andshallcontinuetobring,tobearforthepreservationofHispeople.

ChristIsBoundbyCovenantObligationtoPreserveHisPeoplefromTotal,FinalApostasy

It is indeed true that the power of Christ is far greater than what Heactually exercises, for His power is infinite. Were He so disposed, HecouldkeepHispeoplealtogetherfromsin;butforwiseandholyreasonsHedoesnot.AsHisforerunnerJohntheBaptistdeclaredtothePhariseesand Sadducees, "God is able of these stones to raise up children untoAbraham" (Matthew3:9), soChrist could have commanded a legion ofangelstodeliverHimfromHisenemies(Matthew26:53),butHewouldnot. The exercise of His power was and is regulated by God's eternalpurpose; He puts it forth only so far as He has stipulated to do so bycovenantengagement.Thusthewords"untohimthatisabletokeepyoufromfalling"havereferencenottoeverykindoffalling,butfromfallingprey to the fatal errors of those "ungodly men" mentioned in verse 4,from being led astray by the sophistries and examples of hereticalteachers.AstheShepherdofGod'ssheep,Christhasreceivedachargetopreserve them: not from straying, but from destruction. It is the gross

sins spoken of in the context, when joined with obstinacy andimpenitence, from which Christ delivers His people. These are"presumptuous sins" (Psalm 19:13), which, if one continues inimpenitent,areunpardonablesins(justlikesuicide).Inotherwords,itisfromtotalandfinalapostasythatChristkeepsallHisown.

As an almighty Savior, Christ has been charged with the work ofpreservingHispeople.Theyweregiven toHimby theFatherwith thatendinview.HeisineverywayqualifiedforthetaskconsideringbothHisDeityandHishumanity(Hebrews2:18).AllauthorityhasbeengiventoHim in Heaven and earth (Matthew 28:18). He is as willing as He iscompetent, for it is the Father's will that He should lose none of Hispeople(John6:39),andthereinHedelights.Hehasapersonalinterestinthem, forHe has bought them forHimself.He is accountable for theircustody. He therefore preserves them from being devoured by sin. Nofeeble Savior is ours, but ratherOne that is clothedwith omnipotence.ThatwasmademanifestevenduringthedaysofHishumiliation,whenHe cast out demons, healed the sick, and stilled the tempest by Hisauthoritativefiat.ItwasevidencedwhenbyasingleutteranceHecausedthosewhocametoarrestHimtofallbackwardtotheground(John18:6).Itwas supremely demonstrated inHis personal victory over death andthe grave. That same almighty power is exercised in ordering all theaffairsofHispeople,andincontinuallydirectingtheirwillsandactionsthroughout the whole of their earthly pilgrimage. Of His vineyard Hedeclares,"I theLORDdokeep it; Iwillwater iteverymoment: lestanyhurtit,Iwillkeepitnightandday(Isaiah27:3).

The Glorious Reception with Which Christ Receives andPresentstheRedeemed

"And to present you faultless before the presence of his glory withexceedingjoy."Hereisthesecondreasonthatpromptedthisoutburstofadoration.ChristnotonlyprotectsHispeoplehere,buthasprovidedfortheirfelicityhereafter.SuchisHisgraceandpowerthatHemakesgoodtothemallthatGodhaspurposedandpromised.ThepresentationofHispeople to Himself is both individual and corporate. The former is atdeath, when He takes the believer to Himself. Inexpressibly blessed isthis: upon its dismissal from the body the spirit of the believer is

conducted into the immediatepresenceofGod, and theSaviorHimselfadmitsitintoHeavenandpresentsitbeforethethrone.Thedisembodiedspirit, rid of all corruption and defilement, is received by Christ to thegloryofGod.Hewillset thatredeemedspiritofa justifiedsinnermadeperfect(Hebrews12:23)beforeHimselfwithgreatcomplacenceofheart,sothatitwillreflectHisownperfections.Hewilladvanceittothehighesthonor,fillitwithglory,expresstoittheuttermostofHislove,andbeholditwithdelight.Christ receiveseachblood-washedspirit atdeath toHiseverlasting embraces, and presents it before the presence of His glorywithexceedingjoy.

Our present passage also looks forward to the time when Christ willpubliclypresentHispeople corporately toHimself,when theHeadandSaviorwho"lovedthechurch,andgavehimselfforit"will"presentittohimselfagloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish"(Ephesians5:25,27).Thisshallbe thecertainand triumphantresultofHis love,as it shallbe theconsummationofourredemption.TheGreekwordforpresent(No.2476inStrongandThayer;cf.present,3936,inEphesians5:27)canbeusedinthe sense to set alongside of.Having cleansed the Church from all hernaturalpollutionandpreparedandadornedherforherdestinedplaceasthecompanionofHisglory,Hewill, formally,andofficially, takehertoHimself. This jubilant declaration shall go forth: "Let us be glad andrejoice, and give honor to him [God]: for themarriage of the Lamb iscome"(Rev.19:7,bracketsmine).ChristwillhavemadetheChurchlovelywithHisownperfections,andshewillbefullofbeautyandsplendor,likeabrideadornedforherhusband.Hewill thensay,"Youareall fair,mylove; there is no spot in you" (Song of Solomon 4:7). She shall be "allgloriouswithin: her clothing is [shall be] ofwrought gold."Of her it issaid, "So shall the king greatly desire your beauty" (Psalm 45:11, 13,bracketsmine),andHeshallbeforeverthesatisfyingPortionofherjoy.

The Scriptures also indicate that on the resurrectionmorn Christ shallalsopresenttheChurchtoHisFather(2Corinthians4:14),andshallsayexultantly,"BeholdIandthechildrenwhichGodhasgivenme"(Hebrews2:13;cf.Genesis33:5;Isaiah8:18).Notoneshallbelost(John6:39,40;10:27-30; 17:12, 24)! And all shall be perfectly conformed to His holy

image(Romans8:29).HewillpresentusbeforeGodforHisinspection,acceptance,andapprobation.SaysAlbertBarnes,

HewillpresentusinthecourtofHeaven,beforethethroneoftheeternalFather,asHisransomedpeople,asrecoveredfromtheruinsofthefall,assavedbythemeritsofHisblood.Theyshallnotonlyberaisedfromthedead by Him, but publicly and solemnly presented to God as His, asrecoveredtoHisserviceandashavingatitleinthecovenantofgracetotheblessednessofHeaven.

It is Christ taking His place before God as the triumphant Mediator,owningthe"children"asGod'sgifttoHim,confessingHisonenesswiththem, and delighting in the fruits of His work. He presents them"faultless": justified, sanctified,glorified.Themanner inwhichHedoessowillbe"withexceedingjoy,"forHeshallthen"seeofthetravailofhissoul, and shall be satisfied" (Isaiah 53:11). In Jude 15 we learn of thedoomawaiting theapostates;herewebehold theblissappointed to theredeemed.TheyshallforevershineinChrist'srighteousness,andHeshallfindHiscomplacencyintheChurchasthepartnerofHisblessedness.

ADoxologyofGrandAscriptionDirectedtoaDivinePersonofInfinitePerfections

"To the onlywiseGod our Savior, be glory andmajesty, dominion andpower, both now and ever. Amen."We come to a consideration of thenatureandObjectofthisprayer.Itisadoxology,anexpressionofpraise;and though it is brief, the Divine verities upon which it focuses areimmense. Seeing that the Lord is arrayed with glory and beauty (Job40:10),weshouldcontinuallyascribetheseexcellenciestoHim(Exodus15:11; 1 Chronicles 29:11). The saints are to publish and proclaim theperfections of their God: "Sing forth the honor of his name: make hispraise glorious" (Psalm 66:2). This is what the apostles did, and weshould emulate them. Here He is adored for His wisdom. There issomething here thatmay present a difficulty to young theologianswhohave learned to distinguish between the incommunicable attributes ofGod, such as His infinitude and immutability, and His communicableattributes, such as mercy, wisdom, and so forth. Seeing that God hasendowedsomeofHiscreatureswithwisdom,howcanHebesaid tobe

"only wise"? First, He is superlatively wise. His wisdom is so vastlysuperior to that of men and angels that their creaturely wisdom isfoolishness by comparison. Secondly, He is essentially wise. God'swisdomisnotaqualityseparatefromHimselfasoursis.Therearemanymenwhoarefarfrombeingwisemen;butGodwouldnotbeGodifHewere not omniscient, being naturally endowed with all knowledge andHimself the very Fountainhead of all wisdom. Thirdly,He is originallywise,Withoutderivation.AllwisdomisfromGod,becauseHepossessesallwisdominHimself.AllthetruewisdomofcreaturesisbutarayfromHislight.

ThegloriousObjectof thisdoxology isnoneother thantheMediatorofthe covenant of grace. The reasons for so honoring Him are theomnipotence and omniscience that He possesses, which are gloriouslydisplayed inHis saving of theChurch. In viewofwhat is predicated ofHiminverse24,thereshouldnotbetheslightestdoubtinourmindsthat"theonlywiseGod"ofverse25isnoneotherthantheLordJesusChrist,for it isHisparticularprovinceastheShepherdtopreserveHisChurchfromdestruction and to present it in glory to theFather. Furthermore,theaddedepithet,"GodourSavior,"confirmsthematter.HereabsoluteDeity is ascribed toHim: "the onlywiseGod,"as it also is inTitus2:13(where theGreek textwouldmore accurately and literally be rendered,"the great God and Savior of us, Jesus Christ"), 2 Peter 1:1 (where theGreekshouldbetranslated,"ofourGodandSaviorJesusChrist,"witnessthemarginalnotesof theKJVandASV),andmanyotherplaces.ChristtheSonis"theonlywiseGod,"thoughnottotheexclusionoftheFatherand the Spirit. Probably He is here designated as such in designedcontrast with the false and foolish "gods" of the heretical corruptorsmentioned in the context. I might add that by comparison to thesovereigntriuneGodofHolyWrit,whoismostgloriouslyrepresentedintheGod-manJesus theChrist (whonow reignsas theabsoluteLordofthe universe), the fictitiousGod of theUnitarians, of twentieth-centuryModernists,andofmostArminiansisalsofoolishandpuerile.

Christ'sUniqueFitnessfortheWorkAssignedtoHim

It is the strength and sufficiency of Christ for all the concerns of Hisredemptivemediation that is heremagnified.He is adored as the One

whowilltriumphantlycompletetheworkgivenHimtodo,aworkthatnomere creature, no, not even an archangel, could accomplish. None butOnewhoisbothGodandmancouldactasMediator.NonebutaDivinePerson could offer an adequate satisfaction toDivine justice.None butonepossessedofinfinitemeritcouldprovideasacrificeofinfinitevalue.NonebutGodcouldpreservesheepinthemidstofwolves.InProverbs8,especiallyverses12,13,31,and32,Christisdenominated"wisdom,"andis heard speaking as a distinct Person. He was heralded as the"WonderfulCounselor"(Isaiah9:6).HedesignatedHimself"wisdom"inLuke 7:35. He is expressly called "the wisdom of God" (1 Corinthians1:24), "In whom are hid all the treasures of wisdom and knowledge"(Colossians 2:3). His wisdom appears in His creating all things (John1:3), inHis governingandmaintainingall things (Hebrews 1:3), and inthattheFather"hascommittedalljudgmentuntotheSon"(John5:22).

TheconsummatewisdomofChristwasmanifestedduringthedaysofHisflesh.HeopenedtomenthesecretsofGod(Matthew13:11),Hedeclared,"The Son can do nothing of himself [which in the light of the contextfollowingmeansthatHedoesnothingindependentlyoftheFather'swill],butwhatheseestheFatherdo:forwhatthingssoeverHedoes,thesealsodoes the Son likewise" (John 5:19, 30 brackets and ital. mine). Christthereby affirmed an equality of competency between Himself and HisFather.He"needednotthatanyshouldtestifyofman:forheknewwhatwasinman"(John2:25).ThosewhoheardHimteach"wereastonished,andsaid,Whencehas thisman thiswisdom,and thesemightyworks?"(Matthew 13:54). Christ's unique wisdom appeared in answering andsilencing His enemies. "Never man spoke like this man" (John 7:46),testifiedthosesenttoarrestHim.HesoconfoundedHiscriticsthatattheendMatthew testified, "neither dared anyman from that day forth askhim any more questions" (Matthew 22:46). Since, therefore, He isendowedwithomniscience, letus findnofaultwithanyofHisdealingswith us. Let us rather take to Him all our problems; let us confideabsolutelyinHim,puttingourselvesandallouraffairsintoHishands.

TheHighestPraiseIsDuetheLordChrist

Since He is "the only wise God our Savior"-the sole, sufficient, andsuccessfulSavior-letuslaudHimassuch.AsthoseinHeavencasttheir

crownsbeforetheLambandextolHispeerlessperfections,soshouldwewho are still upon earth. Since Christ subjected Himself to suchunspeakable dishonor and abasement for our sakes, yes, enduringsufferingtodeathitself,andthatthedeathofthecross,howreadilyandheartily should we honor and magnify Him, crying with the apostle,"Unto him be glory and majesty, dominion and power"! Glory is thedisplaying of excellence in such a way that gains approbation from allwhobeholdit.HerethewordsignifiesthehighhonorandesteemthatisduetoChristbecauseofHisperfections,wherebyHeinfinitelysurpassesallcreaturesandthings.MajestyreferstoHisexalteddignityandDivinegreatness that make Him to be honored and preferred beyond all Hiscreatures,havingreceivedanamethatisaboveeveryname(Philippians2:9). Dominion is that absolute rule or ownership that is gained byconquest and maintained by strength or might superior to that of allrivals.ThistheGod-manexercisesinsuchawaythat"nonecanstayhishand, or say unto him, What do you?" (Daniel 4:35). He has alreadycrushedtheheadofSatan,Hismostpowerfulenemy(Genesis3:15),andthrown his evil kingdom into chaos. "And having spoiled principalitiesandpowers,hemadeashowof themopenly, triumphingover them" inHisdeathonthecross(Colossians2:15).Powerheremeansthatauthorityto rule which is derived from legal right. Because Christ "becameobedient unto death, even the death of the cross" (Philippians 2:8, 9),God theFatherhasexaltedHim to theplaceofuniversalauthorityandrule (Matthew 28:18)whereHe now reigns as "KINGOFKINGSANDLORDOFLORDS" (Rev. 19:16). This universal rule Christ earned as alegal rightbyHisperfectobedienceas the secondAdam(Genesis 1:26-28).AstheGod-man,ChristnotonlymeritsauthorityanddominionovertheearthwithallofitscreaturesbutalsoovertheentireuniversethatHeHimselfcreated.

KingJesusReignsBothNowandForever

"To the onlywiseGod our Savior, be glory andmajesty, dominion andpower,bothnowandever.Amen."Notewellthetwowordssetinitalics.RadicallydifferentwastheinspiredconceptofJudefromthatofsomany"students of prophecy" who postpone Christ's reign to some future"millennial" era. It is both the present and the endless dignities of the

Mediatorthatarehereinview.Hehasalreadybeen"crownedwithgloryandhonor" (Hebrews2:9).Majesty isHis today, forHe is exalted "Faraboveallprincipality,andpower,"forGod"has[not"will"!]putallthingsunderhisfeet"(Ephesians1:21,22,ital.andbracketsmine).Dominionisalso exercised byHim now, and in the strength by whichHe obtaineddominionHeispresently"upholdingallthingsbythewordofhispower"(Hebrews 1:3). Even now the Lord Jesus is seated upon the throne ofDavid (Acts 2:29-35), "angels and authorities and powers being made[havingbeen]madesubjectuntohim."(1Peter3:22).SoshallHereign,not merely for a thousand years, but forever. Amen. Thus does Judeconclude the most solemn of all Epistles with this paean of holyexultationoverthepresentandeternalgloryoftheLamb.

Revelation1:5,6

Part1

Theprayernowbeforeusreally formstheclosingpartof thesalutationandblessingofverses4and5ofRevelation1,inwhich"graceandpeace"are sought from the triune God inHis distinct persons: (1) "from himwhichis,andwhichwas,andwhichistocome,"thatis,fromJehovahastheself-existingandimmutableOne-HeisaddressedbytheequivalentofHis memorial name (Exodus 3:13-17) by which His eternal being andcovenant-keeping faithfulness were to be remembered (Exodus 6:2-5;"theLORD"equals"Jehovah"throughouttheOldTestament);(2)"fromthe seven Spirits which are before his throne," that is, from the HolySpiritinthefullnessofHispoweranddiversityofHisoperations(Isaiah11:1, 2); and (3) "from Jesus Christ," who is mentioned last as theconnectingLinkbetweenGodandHispeople.Athreefoldappellationishereaccorded theSavior: (1) "the faithfulwitness,"whichcontemplatesandcoversthewholeofHisvirtuouslifefromthemangertothecross;(2)"the first begotten [better, "Firstborn"] of the dead," (brackets mine)which celebrates His victory over the tomb-this is a title of dignity(Genesis 49:3), and signifies priority of rank rather than time; and (3)"and the prince of the kings of the earth," which announces His regalmajesty and dominion. This third title views the Conqueror as exalted

"Faraboveallprincipality,andpower"(Ephesians1:21),astheOneuponwhose shoulder the government of the universe has been laid (Isaiah9:6),who is even now "upholding all things by theword of his power"(Hebrews 1:3), and beforewhom every knee shall yet bow (Philippians2:10).

AnAnalyticalSynopsisofthePrayer

TheprecedingrecitaloftheRedeemer'sperfectionsanddignitiesevokedfromthemouthoftheApostleJohnthisadoringexclamation:"Untohimthat loved us, andwashed us from our sins in his own blood, And hasmadeuskingsandpriestsuntoGodandhisFather;tohimbegloryanddominionforeverandever.Amen."Thusthenatureofourprayerisagaina doxology. Its Object is the Son of God incarnate in His mediatorialcharacter and office. Its adorers are those of "us" who are thebeneficiariesofHismediation.ItsincitingreasonsareourapprehensionsofHis unfathomable love, the cleansing efficacy ofHis precious blood,andthewondrousdignitiesthatHehasconferreduponHisredeemed.Itsascriptionis"tohimbegloryanddominion,"notmerelyforathousandyears,but"foreverandever,"whichcloseswiththeassuringaffirmation,"Amen"-itshallbeso.ForthebenefitofyoungpreachersIshalladdafewmoreremarksondoxologiesingeneral.

TheDoxologiesAreNeededtoEnlargeOurConceptionsofthePersonsoftheGodhead

The doxologies of Scripture reveal our need to form more exaltedconceptionsoftheDivinePersons.Inordertodoso,wemustengageinmorefrequentanddevoutmeditationsontheirineffableattributes.Howlittle do our thoughts dwell upon the display of them in the materialcreation.Divinity is"clearlyseen"inthethingsthatGodhasmade,andeven the heathen are charged with inexcusable guilt because of theirfailure to glorify God for His handiwork (Romans 1:19-21). Not onlyshould our senses be regaled by the lovely colors of the trees andperfumesoftheflowers,butourmindsoughttodwelluponthemotionsand instincts of animals, admiring the Divine hand that so equippedthem. How little do we reflect on the marvels of our own bodies, thestructure, convenience, and perfect adaptedness of eachmember.How

few unite with the Psalmist in exclaiming, "I will praise you; for I amfearfullyandwonderfullymade:marvelousareyourworks;andthatmysoulknowsrightwell"(Psalm139:14).Howmuchmorewonderfularethefacultiesofourinnerman,raisingushighaboveallirrationalcreatures.Howbetter canour reasonbe employed than in extolling theOnewhohas so richly endowed us? Yet how little grateful acknowledgment ismadetothebeneficentFashionerandDonorofourbeings.

HowlittledoweconsiderthewisdomandpowerofGodasmanifestedinthe government of the world. Let us take, for example, the balancepreservedbetweenthesexesintherelativenumberofbirthsanddeaths,so that the population of the earth is maintained from generation togenerationwithoutanyhumancontriving.Orletustakeintoaccountthevarioustemperamentsandtalentsgiventomen,sothatsomearewiseforcounsel, administration andmanagement, some are better qualified forhardmanuallabor,andotherstoserveinclericalfunctions.Orconsiderhow His government curbs the baser passions of men, so that such ameasureof lawandorderobtainsgenerally insociety that theweakarenotdestroyedby the strongnor thegoodunable to live inaworld thatwholly"liesinwickedness"(1John5:19).OrthinkhowGodsetsboundstothesuccessofrapaciousdictators,sothatwhenitappearstheyareontheverypointofcarryingallbeforethem,theyaresuddenlystoppedbytheOnewhohasdecreedthattheyshallgo"nofarther."Orponderhow,inHis applicationof the lawof retribution, individuals andnationsaremadetoreapwhattheysow,whetheritbegoodorevil.Itisbecausewepay so littleattention to theseandahundredother similarphenomenathatwearesorarelymovedtocry,"Alleluia:fortheLordGodomnipotentreigns"(Rev.19:6).

Doxologies Are Wholly Devoted to the Praises of Deity,ParticularlytotheWorksofDivineGrace

ButitisthewondrousworksofGodintherealmofgrace,ratherthanincreationandprovidence,thataremostcalculatedtodrawouttheheartsof God's people in adoring homage. More particularly, those workswhereintheDarlingofHisownheartwasandisengagedonourbehalfdrawforthouradmirationandpraise.Thusitisintheverseswearenowpondering. No sooner was the peerless Person and perfections of the

eternal Lover of his soul set before themind and heart of the ApostleJohn than that he cried exultantly, "To Him be glory and dominionforeverandever."AndthusitiswithallofGod'struesaints.SuchacryisthespontaneousresponseandoutgoingoftheirsoulstoHim.Thatleadsmetopointouttheonethingthatiscommontoalldoxologies:inthempraise is always offered exclusively to Deity, and never to any merehuman agency or accomplishment. Self-occupation and self-congratulationhavenoplacewhateverinthem.Differentfaristhatfromthe low level of spirituality generally prevailing in the churches today.This writer was once present at a servicewhere a hymnwas sung, thechorus of which ran, "Oh, how I love Jesus." But I could notconscientiously join in singing it.None inHeaven are guilty of laudingthemselves ormagnifying their graces, nor should anyChristiansdo sohereuponearth.

TheParticularObjectofthisDoxology

TheObject of this adoration and thanksgiving is thatBlessedOnewhoundertook, with the Father and the Spirit, to saveHis people from alltheir sins and miseries by the price of His blood and the arm of Hispower. InHis essential Person,God the Son is co-equal and co-eternalwith the Father and the Spirit "who is over all, God blessed forever.Amen" (Romans9:5).He is theuncreatedSunof righteousness (Psalm84:11;Malachi4:2).InHimallthegloryoftheGodheadshinesforth,andbyHimalltheperfectionsofDeityhavebeenmanifested.Inresponsetothis very homage,He declares, "I amAlpha andOmega, the beginningandending,saystheLord,whichis,andwhichwas,andwhichistocome,theAlmighty" (Rev. 1:8).Before theworldsweremadeHeentered intocovenantengagementtobecomeincarnate,tobemadeinthelikenessofsinfulflesh(Romans8:3)toserveastheSuretyofHispeople,tobetheBridegroomofHisChurch-itscompleteandall-sufficientSavior.AssuchHe is theManofGod's righthand, theFellowof theLordofhosts, theKing of glory. His work is honorable, His fullness infinite, His poweromnipotent. His throne is forever and ever. His name is above everyname.Hisglory is above theheavens. It is impossible toextolHim toohighly, forHis glorious name "is exalted above all blessing and praise"(Nehemiah9:5,ital.mine).

IntheimmediatecontextthisadorableOneisviewedinHistheanthropicperson, as incarnate, as the God-manMediator. He is set forth in HisthreefoldofficeasProphet,Priest,andPotentate.Hispropheticalofficeisclearly denoted in the title "the faithfulWitness," for inOldTestamentprophecy theFather announced, "Ihave givenhim for awitness to thepeople"(Isaiah55:4).ChristHimselfdeclaredtoPilate,"TothisendwasIborn,andforthiscausecameIintotheworld,thatIshouldbearwitnessunto the truth" (John 18:37).As suchHeproclaimed theGospel to thepoor and confirmed it by mighty miracles. His sacerdotal office isnecessarily implied in theexpression"firstbegottenof thedead," for indeathHeofferedHimselfasasacrificetoGodtomakesatisfactionforthetransgressionsofHispeople.HethenroseagainthatHemightcontinueto exercise His priesthood by His constant intercession for them. Hisregalofficeappearsplainlyinthedesignation"princeofthekingsoftheearth," for He has absolute dominion over them. By Him they reign(Proverbs 8:15), and toHim they are commanded to render allegiance(Psalm2:10-12).ToHimwearetohearken,inHimwearetobelieve,andtoHimwearetobesubject.SinglyandcollectivelythesetitlesannouncethatHeistobegreatlyrespectedandrevered.

Angels Are Filled with Wonder over the Redeeming Love ofChristforHisChurch

WhileanexileontheisleofPatmos,JohnwasengagedincontemplatingImmanuelintheexcellenciesofHisPerson,offices,andwork.Ashedidsohisheartwasenraptured,andheexclaimed,"Untohimthatlovedus."TheloveofChristishereexpressedbytheApostleJohninthepasttense,not because it is inoperative in the present but to focus our attentionupon its earlier exercises. The love of Christ is the grandest fact andmysteryrevealedinHolyWrit.ThatloveoriginatedinHisheartandwasin operation for all eternity, for before themountainswere formedHis"delightswerewiththesonsofmen"(Proverbs8:31).Thatwonderfullovewas put forth by Christ in connection with the everlasting covenant,whereinHeagreedtoserveastheSponsorofHispeopleandtodischargealltheirobligations.ThatHeshouldtakecomplacenceincreaturesofthedust is themarvel ofHeaven (Ephesians 3:8-10; 1Peter 1:12). ThatHeshould set His heart upon them while viewed in their fallen estate is

incomprehensible. That love was expressed openly in His incarnation,humiliation,obedience,sufferings,anddeath.

Holy Scripture declares that "the love of Christ. passes knowledge"(Ephesians 3:19). It is entirely beyond finite computation orcomprehension. That the Son ofGod should ever deign to notice finitecreatures was an act of great condescension on His part (Psalm 13:6).Thatheshouldgosofarastopitythemisyetmorewonderful.ThatHeshould love us in our pollution entirely transcends our understanding.That the outgoings of His heart toward the Churchmoved Him to layasidetheglorythatHehadwiththeFatherbeforetheworldwas(John17:5),totakeuponHimtheformofaservant,andtobecome"obedientuntodeath"fortheirsakes,"eventhedeathofthecross"(Philippians2:7,8), surmounts all thought and is beyond all praise. That theHolyOneshouldbewillingtobemadesinforHispeople(2Corinthians5:21)andto endure the curse that endless blessing should be their portion(Galatians 3:13, 14) is altogether inconceivable. As S. E. Pierce so ablyexpressedit,

Hisloveisoneperfectandcontinuedactfromeverlastingtoeverlasting.It knows no abatement or decay. It is eternal and immutable love. Itexceedsall conceptionand surpassesall expression.Togive theutmostproofofit,"Christdiedfortheungodly"(Romans5:6).InHislifeHefullydisplayedHis love. InHis sufferings and deathHe stamped it with aneverlastingemphasis.

Christ'sLoveIsCompletelyImpartial,NotEvokedbyAnyMeritinItsObjects

TheloveofChristwasanentirelyunselfishlove,foritwasuninfluencedbyanythinginitsobjectsoranyotherconsiderationsexternaltoHimself.Therewasnothingwhatever inHispeople, eitheractualor foreseen, tocallHis love intoexercise:nothingactual, for theyhad rebelledagainstGodandhaddeliberatelychosenastheirexemplarandmasteronewhowas a liar andmurderer from the beginning; nothing foreseen, for noexcellencecouldtheybearbutthatwhichHisowngracioushandwroughtinthem.TheloveofChristinfinitelyexcelledinpurity,inintensity,initsunselfishness,anythatevermovedinahumanbreast.Itwasaltogether

freeandspontaneous.Heloveduswhenwewerelovelessandunlovely.We were entirely unable to render Him any proper compensation orreturn. His own essential blessedness and glory could neither bediminished by our damnation nor increased by our salvation. His lovewasuninvited,unattracted,altogetherself-causedandself-motivated. Itwas His love that stirred every other attribute-His wisdom, power,holiness,andsoforth-toactivity.ThewordsofDavid,"hedeliveredme,becausehedelightedinme"(Psalm18:19,ital.mine),providetheDivineexplanationofmyredemption.

TheloveofChristwasadiscriminatingone."TheLordisgoodtoall:andhistendermerciesareoverallhisworks"(Psalm145:9).HeisbenevolenttowardallHiscreatures,makingHissuntoriseontheevilandthegood,and sending rain on the just and on the unjust (Matthew 5:45). "He iskind unto the unthankful and to the evil" (Luke 6:3 5, ital.mine). ButChrist loved theChurchandgaveHimself for itwitha love suchasHedoes not bear toward all mankind. The Church is the one special andpeculiar object of His affections. For her He reserves and entertains aunique love and devotion that makes her shine among all the createdworks of His hands with the unmistakable radiance of a favorite.Husbands are bidden to love theirwives "even asChrist also loved thechurch" (Ephesians 5:25). The love of a husband toward his wife is aspecialandexclusiveone;soChristcherishesforHisChurchaparticularaffection. It is set uponHis Bride rather than upon the human race atlarge.SheisHispeculiartreasure."Havinglovedhisownwhichwereintheworld,helovedthemuntotheend"(John13:1,ital.mine).Insteadofcavilingatthistruth, letusenjoyitspreciousness.Christ's loveisalsoaconstantanddurableone,exerciseduponitsobjects"untotheend";and,asweshallnowsee,itisasacrificialandenrichinglove.

Christ's Love Addressed Itself to Our Greatest Need: ThePurgingofOurSins

ThemanifestationsofChrist's lovecorrespondtoourwoeandwant, itsoperationsbeingsuitedtotheconditionandcircumstancesofitsobjects.Ourdirestneedwastheputtingawayofoursins,andthatneedhasbeenfullymetbyHim.Hislovealonecouldnotremoveourtransgressions"asfar as the east is from thewest."The claimsofGodhad tobemet; the

penaltyoftheLawhadtobeendured."Withoutsheddingofbloodisnoremission"(Hebrews9:22),andChristsolovedtheChurchastoshedHispreciousbloodforher.HencetheApostleJohnishereheardexclaiming,"Untohimthatlovedus,andwashedusfromoursinsin[or"by"]hisownblood."Thisisthesecondinspiringreasonormotivebehindthisblessing.ThisreferencetothebloodofChristnecessarilyunderscoresHisDeityaswell asHishumanity.Nonebuta creature can shedbloodanddie,butnonebutGodcanforgivesins.ItislikewiseawitnesstothevicariousorsubstitutionarynatureandefficacyofHissacrifice.Howotherwisecoulditwashus fromour sins?Moreover, it celebrates the supremeproof ofHiscare forHispeople. "Love isstrongasdeath; .Manywaterscannotquench love, neither can the flood drown it" (Song of Solomon 8:6, 7)demonstratedatthecross,whereallthewavesandbillowsofGod'swrath(Psalm42:7)wentovertheSin-bearer.

ThesurpassingloveofChristwasevidencedbyHisespousingthepersonsof God's elect, undertaking their cause, assuming their nature, obeyingand suffering in their room and stead. The Apostle Paul brought thisblessedtruthhomewithapplicationtobelieverswhenhesaid,

BeyouthereforefollowersofGod,asdearchildren;Andwalkinlove,asChristalsohas lovedus,andhasgivenhimself forusanofferingandasacrificetoGodforasweet-smellingsavor(Ephesians5:1,2).

The Lord Jesus knewwhat was necessary for our deliverance, andHislovepromptedHimtotheaccomplishmentofthesame.AndtheapostlesPaulandJohnunderstoodandtaughtconcerningtheheavydebtofloveand gratitude that is laid upon all the happy beneficiaries of Christ'ssavingwork.To"washusfromoursins"wasoftheveryessenceofthosethingsthatarenecessaryforoursalvation,andforthatHisbloodmustbeshed.WhatstupendousproofwasthatofHislove!Hereinislove,thattheJust should voluntarily and gladly suffer for the unjust, "that hemightbringustoGod"(1Peter3:18)."ButGodcommendshislovetowardus,in that, while we were yet sinners, Christ died for us" (Romans 5:8).Amazing tidings, that Christ Jesusmade full atonement for those whowereat that verymomentHis enemies (Romans5:10)!Hechose to laydownHislifeforthosewhowerebynatureandbypracticerebelsagainstGod, rather than that they should be a sacrifice to the wrath of God

forever.Theguilty transgress,but the innocentOne is condemned.Theungodly offend, but the Holy One endures the penalty. The servantcommitsthecrime,buttheLordofgloryblots itout.WhatreasonhavewetoadoreHim!

Christ'sLoveIsInfiniteandImmutable

How can Christ ever manifest His love for His people in a way thatexceedsthatwhichHehasalreadydone?"Greaterlovehasnomanthanthis, that aman laydownhis life forhis friends" (John 15:13).Yet thiswastheGod-man,andbysodoingHeshowedthatHislovewasinfiniteand eternal-incapable of amplification! He shone forth in the fullmeridianpowerandsplendorofHisloveinGethsemaneandonCalvary.TherehesustainedinHissoulthewholeoftheawfulcursethatwasdueand payable to the sins of His people. Then it was that it pleased theFathertobruiseHimandputHissoultogrief(Isaiah53:10).Hisanguishwasinconceivable.Hecriedoutunderit,"Whyhaveyouforsakenme?"Itwas thus that He loved us, and it was thereby that He provided thefountain tocleanseus fromour iniquities.ThroughthesheddingofHisprecious blood He has purged His people entirely from the guilt anddefilementofsin.LetusjoinintheexultantpraiseofS.E.Pierce:

Blessings, eternalblessingson theLambwhoboreour sinsandcarriedour sorrows! His bloody sweat is our everlasting health and cure. Hissoul-travailisoureverlastingdeliverancefromthecurseoftheLawandthewrathtocome.Hisbearingoursins inHisownbodyontheTree isoureverlastingdischargefromthem.Hismostpreciousbloodsheddingisoureverlastingpurification.

"And washed us from our sins in his own blood." Sin alike stains ourrecord before God, pollutes the soul, and defiles the conscience; andnaughtcanremoveitbuttheatoningandcleansingbloodofChrist.Sinisthe only thing that the Lord Jesus hates. It is essential toHis holinessthatHe shoulddo so.Hehates it immutably, and canas soon cease toloveGodas love it.NeverthelessHis love toHispeople is even greaterthanHishatredofsin.ThroughtheirfallinAdamtheyaresinners;theirfallennaturesaretotallydepraved.Bythought,word,anddeedtheyaresinners.Theyareguiltyofliterallycountlesstransgressions,fortheirsins

are more in number than the hairs of their heads (Psalm 40:12). YetChrist loved them! He did so before they sinned in Adam, and HisforethoughtsofthemintheirfallenestateproducednochangeinHislovefor them; rather, they afforded greater opportunity for Him to displaythat love. ThereforeHebecame incarnate, thatHemight blot out theirsins.Nothingwasmore loathsome to theHolyOneofGod.YetHewaswillingtobeanalientoHismother'schildren,despisedandrejectedofmen,mockedandscourgedbythem,yes,abandonedbyGodforaseason,thatHispeoplemightbecleansed.

Christ'sOnce-for-AllWashingofHisPeople

I fully agreewith JohnGill's comments on thewords "washedus fromoursins":

Thisisnottobeunderstoodofthesanctificationoftheirnatures,whichisthework of the Spirit, but of atonement for their sins and justificationfromthem.

Inotherwords,itisthepurchaseofredemption,andnotitsapplication,thatishereinview.Thelatter,ofcourse,followsatregeneration,forallwhomHewashedjudiciallyfromtheguiltandpenaltyofsin(onceforallat Golgotha) are in due time cleansed and released from the love anddominionof sin.Thatwhich is signified in the clause beforeus is guiltcancelled,condemnationremoved,thecurseoftheLawtakenaway,andthesentenceofacquittalpronounced.Thisistheportionofallbelievers:"There is therefore now no condemnation to themwhich are in ChristJesus" (Romans 8:1).Wemust distinguish between the justification ofourpersonsonceforall(Acts13:39)andthepardonofthosesinsthatwecommit as Christians (1 John 1:9). The latter must be penitentiallyconfessed, and then we are forgiven and cleansed on the ground ofChrist'sblood.ItistheformerthatisinviewinRevelation1:5,wheretheApostleJohnisrejoicingintheloveofHimwhosebloodhasonceandforallwashedthepersonsofthesaints.Theongoingcleansingfromsinthatis neededdaybyday is acknowledged inRevelation 7:13, 14,wherewebehold the saints in brilliant white robes, previously travel-stainedgarmentsthattheyhadcleanseddaybyday(cf.John13:3-17).

Part2-Revelation1:5,6

TwoevidencesoftheloveofChristforHispeoplearementionedinthisprayer:HiscleansingofthemfromtheirsinsbyHisownblood,andHisenriching of themby the dignitiesHebestowsupon them.But there isalso a third expression andmanifestation of His love that, though notdistinctly expressed, is necessarily implied here, namely, His provisionfor them. As the result of the work that His love prompted Him toperformontheirbehalf,HemeritoriouslysecuredtheHolySpiritforHispeople (Acts 2:33).Christ therefore sends theHoly Spirit to regeneratethem, to takeof the thingsofChrist and show the same to them(John16:14, 15), to impart an experiential and saving knowledge of the LordJesus,andtoproducefaithintheirheartssothattheybelieveonHimtoeverlasting life. I say that all of this is necessarily implied, for only bytheserealitiesare theyenabledtrulyandfeelingly toexclaim"untohimthatlovedus,"yes,sothateachofthemmayaverthatthisChristtheSonofGod"lovedme,andgavehimselfforme"(Galatians2:20).Thisisthequintessence of real blessedness: to be assured by the Spirit from theWord that I am an object of Christ's infinite and immutable love. TheknowledgethereofmakesHim"altogetherlovely"inmyesteem(Song.ofSolomon5:16),rejoicesmysoul,andsanctifiesmyaffections.

BySavingFaith,OneLooksOutsideOneselftoChrist

Seeheretheappropriatingnatureofsavingfaith.IttakesholdofChristandHissacrificeforsinnersasmadeknownintheWordoftruth.Itsays,HereisaloveletterfromHeavenaboutthegloriousGospeloftheSonofGod, which gives an account of Christ's love and the strongest andgreatest possibleproofs thereof. I see that this letter is forme, for it isaddressedtosinners,yes,totheverychiefofsinners.Itbothinvitesandcommands me to receive this Divine Lover to myself and to believesincerelyinthesufficiencyofHisatoningbloodformysins.ThereforeItakeHimasHeisfreelyofferedbytheGospel,andrelyonHisownword:"himthatcomestomeIwillinnowisecastout"(John6:37).ThisfaithcomesnotbyfeelingsofmylovetoChrist,butbythehearingofHisloveforsinners(Romans5:8;10:17).True,theHolySpirit, inthedayofHispower,makes impressionson theheartby theWord.Yet thegroundoffaithisnotthoseimpressions,buttheGospelitself.TheObjectoffaithis

notChristworkingontheheartandsofteningit,butratherChristasHeispresentedtoouracceptanceintheWord.WhatwearecalledupontohearisnotChristspeakingsecretlywithinus,butChristspeakingopenly,objectively,withoutus.

TheBlessedFruitsofSavingFaith

Amost dreadful curse is pronounced upon all who "love not the LordJesus Christ" (1 Corinthians 16:22). Solemn indeed is it to realize thatthat curse rests upon the vast majority of our fellows, even in thosecountriesthatarereputedtobeChristian.ButwhydoesanysinnerloveChrist? One can only do so because he believes in the love of Christtoward sinners.He perceives thewonder and preciousness thereof; for"faith. works by love" (Galatians 5:6), even by the love of Christmanifestedtowardus. It receivesor takesHis love to theheart.Then itworkspeaceintheconscience,givesconsciousaccesstoGod(Ephesians3:12),stirsupjoyinHim,andpromotescommunionwithandconformitytoHim.Thatfaith, implantedbytheHolySpirit, thatworksbylove-thereflex of our apprehension and appropriation of Christ's love-slays ourenmityagainstGod,andcausesustodelightinHisLaw(Romans7:22).Such faith knows, on the authority of theWord of God, that our sins-which were the cause of our separation and alienation fromHim-havebeen washed away by the atoning blood of Christ. How inexpressiblyblessedit istoknowthatinthefullnessoftimeChristappeared"toputawaysinbythesacrificeofhimself"(Hebrews9:26)andthatGodsaysofall believers, "their sins and iniquities will I remember no more"(Hebrews10:17).

OnourtrustintheDivinetestimoniesoftheGospeldepends,toalargeextent, both our practical holiness and our comfort. Our love to ChristandadorationofHimwillgrowordiminishinproportiontoourfaithinthePersonandworkofChrist.WherethereisapersonalassuranceofHislove,therecannotbutbeajoiningwiththesaintsinHeaveninpraisingChristforwashingusfromoursins(Rev.5:9,10).Butmanywillobject,"Istill have somuch sin inme; and it so often gets themasteryoverme,thatIdarenotcherishtheassurancethatChristhaswashedmefrommysins." If that be your case, I ask,Do youmourn over your corruptions,andearnestlydesiretobeforeverridofthem?Ifso,thatisproofthatyou

areentitledtorejoiceinChrist'satoningblood.Godseesfittoleavesininyou,thatinthislifeyoumaybekepthumblebeforeHimandmarvelthemore atHis longsuffering. It isHis appointment that theLamb shouldnow be eaten "with bitter herbs" (Exodus 12:8). This world is not theplaceofyourrest.Godsuffersyoutobeharassedbyyourlusts,thatyoumaylookforwardmoreeagerlytothedeliveranceandrestawaitingyou.Though Romans 7:14-25 accurately describes your present experience,Romans8:1 also declares, "There is thereforenowno condemnation tothemwhichareinChristJesus"!

TheExaltedPositionsandPrivilegesEnjoyedbyChristiansbyVirtueofUnionwithChrist

"AndhasmadeuskingsandpriestsuntoGodandhisFather."Hereisthethird inspiringreason for theascription that follows.Havingownedtheindebtednessof thesaints to theSavior's loveandsacrifice, theApostleJohn now celebrates, in the language of "the spirits of justmenmadeperfect" (Rev. 5:10; Hebrews 5:10), the high dignities that He hasconferred upon them. We who are children of the most High, in duemeasure,aremadepartakersofthehonorsofHimwhoisboththeKingof kings and our great High Priest; and the apprehension of this factevokesasongofpraisetoHim.AswerealizethattheLordJesussharesHis own honors with His redeemed, conferring upon them both regaldignityandpriestlynearness toGod,we cannotbut exultantly exclaim,"To him be glory and dominion forever and ever." We were virtuallymade kings and priests when He contracted to fulfill the terms of theeverlastingcovenant, forby that engagementwewereconstituted such.BypurchaseweweremadekingsandpriestswhenHepaidthepriceofour redemption, for it was by His merits that He purchased theseprivilegesforus.FederallyweweremadesowhenHeascendedonhigh(Ephesians 4:8; 2:6) and entered within the veil as our Forerunner(Hebrews6:19,20).Actuallyweweremadesoatourregeneration,whenwebecameparticipantsinHisanointing.

"And has made us kings and priests unto God." Here we have theRedeemer exalting and ennoblingHis redeemed. This presupposes andfollowsuponourpardon,andisthepositiveresultofChrist'smeritoriousobedience to God's Law (without whichHe could not have died in the

place of sinners). The One who loved us has not only removed ourdefilementsbuthasalsorestoredus to theDivine favorand fellowship.Furthermore,hehassecuredforusagloriousreward;HetookourplacethatwemightshareHis.Inorderthatwemaybeprotectedfromcertaininsidious errors, which have brought not a few of God's children intobondage, it is important to perceive that these designations belong notmerelytoaveryselectandadvancedclassofChristians,butequallytoallbelievers. It is also necessary, lest we be robbed byDispensationalism,that we realize that these dignities pertain to us now. They are notpostponeduntilourarrivalinHeaven,andstilllessuntilthedawnofthemillennium.Everysainthasthesetwohonorsconferredonhimatonce:heisaregalpriest,andapriestlymonarch.Hereinweseethedignityandnobility of the Lord's people. The world looks upon us as mean andcontemptible, butHe speaks of us as "the excellent, inwhom is allmydelight"(Psalm16:3).

WhenPaulstatesin2Corinthians1:21thatGod"establishesus.inChrist,andhasanointedus," (ital.mine)he is implying thatGodhasmadeuskings and priests; for theword anointed is expressive of dignity.Kingsand priests were anointedwhen inaugurated in their offices. Thereforewhen it is said that God has anointed all who are in Christ Jesus, itintimatesthatHehasqualifiedandauthorizedthemtothedischargeofthesehighoffices.Indrawingasharpcontrastbetweentruebelieversandfalsebrethrenandfalseteachers,theApostleJohnsays,"ButyouhaveanunctionfromtheHolyOne..Buttheanointingwhichyouhavereceivedofhimabidesinyou"(1John2:20,27).WehaveaparticipationinChrist'sanointing (Acts 10:38), receiving the same Spirit with which He wasanointed (a beautiful type of Christ's anointing is set forth in Psalm133:2).Theblessednessof theelectappears in that theyaremadebothkings and priests by virtue of the Name in which they are presentedbefore God. They who "receive abundance of grace and of the gift ofrighteousnessshallreigninlifebyone,JesusChrist"(Romans5:17,ital.mine).ThoughinallthingsChristhasthepreeminence,being"theKingofkings"-forHehasbeen"anointed.withtheoilofgladnessaboveyour[His] fellows"(Psalm45:7, ital.andbracketsmine)-yetHiscompanionsareinvestedwithroyalty;and"asheis,soareweinthisworld"(1John4:17, ital.mine).Oh, for faith to appropriate that fact, and for grace to

conductourselvesaccordingly!

Apparentlythereisadesignedcontrastbetweenthetwoexpressions,"thekingsoftheearth"and"hasmadeuskingsandpriestsuntoGod."Theyarekings naturally, we spiritually; they untomen, we unto God. They aremerelykings,butwearebothkingsandpriests.Thedominionofearthlymonarchsisbutfleeting;theirregalgloryquicklyfades.EventhegloryofSolomon,which surpassed thatof all thekingsof the earth,wasbutofbriefduration.Butweshallbeco-regentswithaKingthefoundationofwhosethrone(Rev.3:21)isindestructible,whosescepteriseverlasting,andwhosedominionisuniversal(Matthew28:18;Rev.21:7).Weshallbeclothed with immortality and vested with a glory that shall never bedimmed.Believersarekings,not inthesensethattheytakeanypart inHeaven'sruleovertheearth,butassharersintheirLord'striumphoverSatan,sin,andtheworld.InthatChristiansarealsodistinguishedfromtheangels.For theyarenotkings,norwill theyever reign, for theyarenot anointed. They have no union with the incarnate Son of God, andtherefore they are not "joint-heirs with Christ" as the redeemed are(Romans8:17).Sofarfromit,theyareall"ministeringspirits,sentforthtominister for themwho shall beheirs of salvation" (Hebrews 1:14).Asubordinateplaceandasubservienttaskistheirs!

TheMoralDominionExercisedbytheChristian

Christ has not only done a great work for His people, but Heaccomplishesagrandworkinthem.Henotonlywashesthemfromtheirsins,whichHehates,butHealsotransformsbyHispowertheirpersons,whichHeloves.HedoesnotleavethemasHefirstfindsthem-underthedominionofSatan,sin,andtheworld.No,butHemakesthemkings.Akingisonewhoiscalledtorule,whoisinvestedwithauthority,andwhoexercisesdominion;andsodobelieversovertheirenemies.True,someofthesubjectswearecalledtorulearebothstrongandturbulent,yetweare"more thanconquerors throughhimthat lovedus" (Romans8:37).TheChristianis"aking,againstwhomthereisnorisingup"(Proverbs30:31).Though hemay often be overcome in his person, yet he shall never beovercomeinhiscause.Thereisstillalawinhismemberswarringagainstthelawofhismind(Romans8:23),yetsinshallnothavedominionoverhim(Romans6:14).Oncetheworldkepthiminbondage,presumingto

dictatehisconduct,sothathewasafraidtodefyitscustomsandashamedtoignoreitsmaxims.But"whateverisbornofGodovercomestheworld:andthisisthevictorythatovercomestheworld,evenourfaith"(1John5:4).ByGod'sgraciousgiftof faith,weareenabled to seekourportionandenjoymentinthingsabove.NotewellthewordsofThomasMantononthissubject:

King is a name of honor, power, and ample possession.Herewe reignspiritually, as we vanquish the devil, the world, and the flesh in anymeasure. It is a princely thing to be above those inferior things and totrample them under our feet in a holy and heavenly pride. A heathencouldsay,"Heisakingthatfearsnothinganddesiresnothing."Hewhoisabovethehopesandfearsoftheworld,hewhohashisheartinHeavenandisabovetemporaltrifles,theupsanddownsoftheworld,theworldbeneathhisaffections;thismanisofakinglyspirit.Christ'skingdomisnotofthisworld,neitherisabeliever's."You.havemadeusuntoourGodkingsandpriests:andweshallreignontheearth"(Rev.5:10),namely,inaspiritualway.Itisabeastlythingtoserveourlusts,butkinglytohaveourconversationinHeavenandvanquishtheworld-toliveuptoourfaithand love with a noble spirit. Hereafter we shall reign visibly andgloriouslywhenweshallsituponthroneswithChrist.

The saintswill yet judge theworld, yes, and angels also (1 Corinthians6:2,3).

TheSuperiorityofSelf-GovernmentoverSecularRule

TheworkthatisassignedtotheChristianasakingistogovernhimself."Hethatisslowtoangerisbetterthanthemighty;andhewhoruleshisspiritthanhewhotakesacity"(Proverbs16:32,ital.mine).AsakingtheChristian is called on to mortify his own flesh, to resist the devil, todisciplinehistemper,tosubduehislusts,andtobringintocaptivityeverythoughttotheobedienceofChrist(2Corinthians10:5).Thatisalifelongtask.Nor can the Christian accomplish it in his own strength. It is hisduty to seek enablement from above, and to draw upon the fullness ofgrace that is available for him in Christ. The heart is his kingdom(Proverbs 4:23); and it is his responsibility to make reason andconscience,bothformedbyGod'sWord,togovernhisdesiressothathis

willissubjecttoGod.Heisrequiredtobethemasterofhisappetitesandtheregulatorofhisaffections,todenyungodlyandworldlylusts,andtolive soberly, righteously, and godly in this present world. He is to be"temperate in all things" (1 Corinthians 9:25). He is to subdue hisimpetuosityandimpatience,torefusetotakerevengewhenotherswronghim,tobridlehispassions,to"overcomeevilwithgood"(Romans12:21),and to have such control of himself that he "rejoices with trembling"(Psalm2:11,bracketsmine).Heistolearncontentmentineverystateorcondition of life that God in His wise and good providence may bepleasedtoputhim(Philippians4:11).

Someearthlymonarchshavenotafewfaithlessandunrulysubjectswhoenvy and hate them, who chafe under their scepter, and who want todepose them. Nevertheless, they still maintain their thrones. In likemanner, the Christian king has many rebellious lusts and traitorousdispositionsthatopposeandcontinuallyresisthisrule,yethemustseekgracetorestrainthem.Insteadofexpectingdefeat,itishisprivilegetobeassured, "I can do all things through Christ which strengthens me"(Philippians4:13).TheApostlePaulwasexercisinghisroyalofficewhenhedeclared,"allthingsarelawfulforme,butIwillnotbebroughtunderthepowerofany"(1Corinthians6:12).Thereinhehasleftusanexample(1Corinthians 11:1).Hewasalso conductinghimself as akingwhenhesaid, "But I keep under my body, and bring it into subjection" (1Corinthians9:27).Yet,likeeverythingelseinthislife,theexerciseofourregalofficeisveryimperfect.Notyethavewefullyenteredintoourroyalhonorsoractedoutourroyaldignity.Notyethavewereceivedthecrown,orsatdownwithChristonHis throne,whichceremoniesofcoronationare essential for the complete manifestation of our kingship. Yet thecrown is laid up for us, a mansion (infinitely surpassing BuckinghamPalace) is being prepared for us, and this promise is ours: "theGod ofpeaceshallbruiseSatanunderyourfeetshortly"(Romans16:20).

TheSacerdotalPrivilegesandDutiesoftheBeliever

Followingmyusual custom, Ihaveendeavored to supply themosthelpwhere the commentators and other expositors afford the least. Havingsought to explain at some length the kingly office of the believer, lessneedstobesaiduponthesacerdotaloffice.Apriestisonewhoisgivena

place of nearness to God, who has access to Him, who holds holyfellowshipwithHim. It is hisprivilege tobe admitted into theFather'spresence and to be given special tokens of His favor. He has a Divineservicetoperform.Hisofficeisoneofhighhonoranddignity(Hebrews5:4,5).However,itpertainstonoecclesiasticalhierarchy,butiscommonto all believers. "But you are a chosen generation, a royal priesthood."Christians are "a holy priesthood" ordained "to offer up spiritualsacrifices, acceptable toGodby JesusChrist" (1 Peter 2:5, 9). They areworshipers of the Divine majesty, and bring with them a sacrifice ofpraise (Hebrews 13:15). "The priest's lips should keep knowledge, andtheyshouldseekthelawathismouth"(Malachi2:7).Asprieststheyaretobeintercessorsforallmen,especiallyforkingsandforallthatareinauthority (1 Timothy 2:1, 2). But the full and perfect exercise of ourpriesthood lies in the future,when, ridof sinandcarnal fears,weshallseeGodfacetofaceandworshipHimuninterruptedly.

AFittingDoxologyBasedonWhoChrist IsandWhatHeHasDone

"Tohimbegloryanddominionforeverandever.Amen."Thisisanactofworship, an ascription of praise, a breathing of adoration to theRedeemerfromtheheartsof theredeemed.Christiansvaryagreatdealintheircapacitiesandattainments,andtheydifferinmanyminorviewsand practices. But they all unitewith the apostle in this. All ChristianshavesubstantiallythesameviewsofChristandthesameloveforHim..Wherever the Gospel has been savingly apprehended, it cannot butproduce thiseffect.First there isadevoutacknowledgmentofwhat theLordJesushasdoneforus,andthenadoxologyrenderedtoHim.Aswecontemplate who it was that loved us-not a fellow mortal, but theeverlasting God- we cannot but prostrate ourselves before Him inworship.AsweconsiderwhatHedidforus-shedHispreciousblood-ourheartsaredrawnoutinlovetoHim.AswerealizehowHehasbestowedsuchmarvelousdignitiesuponus-madeuskingsandpriests-we cannotbutcastourcrownsatHisfeet(Rev.4:10).Wheresuchsentimentstrulypossess the soul, Christ will be accorded the throne of our hearts. OurdeepestlongingwillbetopleaseHimandtolivetoHisglory.

"Tohimbeglory."This is aword that signifies (1) visiblebrightnessor

splendor,or(2)anexcellenceofcharacterthatplacesaperson(orthing)in a positionof good reputation, honor, andpraise.The "glory ofGod"denotesprimarilytheexcellenceoftheDivinebeingandtheperfectionsofHischaracter.The"gloryofChrist"comprehendsHisessentialDeity,the moral perfections of His humanity, and the high worth of all Hisoffices.Secondarily, thephysicalmanifestationsof thegloryofJehovah(Exodus 3:2-6; 13:2 1, 22) and of His Anointed (Matthew 17:1-9) arederived from the great holiness of the triune God (Exodus 20:18, 19;33:17-23;Judges13:22;1Timothy6:16).ChristhasanintrinsicgloryasGod the Son (John 17:5). He has an official glory as the God-manMediator (Hebrews 2:9). He has a merited glory as the reward of Hiswork,andthisHeshareswithHisredeemed(John17:5).Inourtextgloryis ascribed to Him for each of the following reasons. Christ is heremagnified both for the underived excellence of His Person that exaltsHiminfinitelyaboveallcreaturesandforHisacquiredglorythatwillyetbe displayed before an assembled universe. There is a glory that exaltsHim infinitely above all creatures and for His acquired glory as theRedeemerthatwillyetbedisplayedbeforeanassembleduniverse.ThereisaglorypertainingtoHimasGodincarnate,andthiswasproclaimedbythe angels over the plains of Bethlehem (Luke 2:14). There is a glorybelongingtoHiminconsequenceofHismediatorialofficeandwork,andthatcanbeappropriatelycelebratedonlybytheredeemed.

"And dominion."This, too, belongs to Him first by right as the eternalGod.As suchChrist's dominion is underived and supreme.As suchHehasabsolutesovereigntyoverallcreatures,thedevilhimselfbeingunderHissway.Furthermore,universaldominionisalsoHisbymerit.Godhasmade "that same Jesus," whommen crucified, "both Lord and Christ"(Acts 2:36). All authority is given toHim both inHeaven and in earth(Matthew28:18).ItwaspromisedHimintheeverlastingcovenantasthereward ofHis great undertaking. Themediatorial kingdom of Christ isfounded uponHis sacrificial death and triumphant resurrection. Thesedignities of His are "forever and ever," for "Of the increase of hisgovernmentandpeacethereshallbenoend"(Isaiah9:7;cf.Daniel7:13,14).Bya faithful"Amen" letussetourseal to the truthfulnessofGod'sdeclaration.

Howblessedisthis,thatbeforeanyannouncementismadeoftheawfuljudgments described in the Apocalypse, before a trumpet of doom issounded,beforeavialofGod'swrath ispouredon theearth, thesaints(byJohn'sinspiredblessing)arefirstheardlaudinginsongtheLamb:

Untohimthat lovedus,andwashedus fromoursins inhisownblood,Andhasmade us kings and priests [not unto ourselves, but] untoGodandhisFather[forhishonor];tohimbegloryanddominionforeverandever.Amen!