Peter, an Apostle of Jesus Christ, to the strangers scattered'--1 Peter 1:1.
THE words rendered strangers scattered' are literally sojourners of the Dispersion,' and are so rendered in the Revised Version. The Dispersion was the recognised name for the Jews dwelling in Gentile countries; as, for instance, it is employed in John's Gospel, when the people in Jerusalem say, Whither will this man go that we shall not find Him? Will he go to the Dispersion amongst the Greeks?' Obviously, therefore the word here may refer to the scattered Jewish people, but the question arises whether the letter corresponds to its apparent address, or whether the language which is employed in it does not almost oblige us to see here a reference, not to the Jew, but to the whole body of Christian people, who, whatever may be their outward circumstances, are, in the deepest sense, in the foundations of their life, if they be Christ's, strangers of the Dispersion.
Now if we look at the letter we find such words as these-- The times of your ignorance'--your vain manner of life handed down from your fathers'--in time past were not a people'--the time past may suffice to have wrought the will of the Gentiles'--all of which, as you see, can only be accommodated to Jewish believers by a little gentle violence, but all of which find a proper significance if we suppose them addressed to Gentiles, to whom they are only applicable in the higher sense of the words to which I have referred. If we understand them so, we have here an instance of what runs all through the letter; the taking hold of Jewish ideas for the purpose of lifting them into a loftier region, and transfiguring them into the expression of Christian truth. For example, we read in it: Ye are an elect race, a royal priesthood, a holy nation'; and again: Ye are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices.' These and other similar passages are instances of precisely the same transference of Jewish ideas as I find, in accordance with many good commentators, in the words of my text.
So, then, here is Peter's notion of--
Kept by the power of God through faith unto salvation ready to be revealed in the last time.'--1 Peter 1:5.
THE Revised Version substitutes guarded' for kept,' and the alteration, though slight, is important, for it not only more accurately preserves the meaning of the word employed, but it retains the military metaphor which is in it. The force of the expression will appear if I refer, in a sentence, to other cases in which it is employed in the New Testament. For instance, we read that the governor of Damascus kept the city with a garrison,' which is the same word, and in its purely metaphorical usage Paul employs it when he says that the peace of God shall keep'--guard, garrison--your hearts and minds in Christ Jesus.' We have to think of some defenceless position, some unwalled village out in the open, with a strong force round it, through which no assailant can break, and in the midst of which the weakest can sit secure. Peter thinks that every Christian has assailants whom no Christian by himself can repel, but that he may, if he likes, have an impregnable ring of defence drawn round him, which shall fling back in idle spray the wildest onset of the waves, as a breakwater or a cliff might do.
Then there is another very beautiful and striking point to be made, and that is the connection between the words of my text and those immediately preceding. The Apostle has been speaking about the inheritance incorruptible, and undefiled, and that fadeth not away,' and he says it is reserved in Heaven for you who are kept.' So, then, the same power is working on both sides of the veil, preserving the inheritance for the heirs, and preserving the heirs for the inheritance. It will not fail them, and they will not miss it. It were of little avail to care for either of the two members separately, but the same hand that is preparing the inheritance and making it ready for the owners is round about the pilgrims, and taking care of them till they get home.
So, then, our Apostle is looking at this keeping in three aspects, suggested by his three words by,' through,' unto,' which respectively express the real cause or power, the condition or occasion on which that power works, and the end or purpose to which it works. So these three little words will do for lines on which to run our thoughts now--by,' through,' for.'
"Wherein ye greatly rejoice, though now for a season, if need be. ye are in heaviness through manifold temptations.'--1 Peter 1:6.
You will remember the great saying of our Lord's in the Sermon on the Mount, in which He makes the last of the beatitudes, that which He pronounces upon His disciples, when men shall revile them and persecute them, and speak all manner of evil falsely against them for His sake, and bids them rejoice and be exceeding glad, for great is their reward in Heaven.
Now it seems to me that in the words of my text there is a distinct echo of that saying of Christ's. For not only is the whole context the same, but a somewhat unusual and very strong word which our Lord employs is also employed here by Peter. Rejoice and be exceeding glad,' said Christ. Ye rejoice greatly,' said the Apostle, and he is echoing his Master's word. Then with regard to the context; Christ proposes to His followers this exceeding gladness as evoked in their hearts by the very thing that might seem to militate against it--viz., men's antagonism. Similarly, Peter, throughout this whole letter, and in my text, is heartening the disciples against impending persecution, and, like his Lord, he bids them face it, if not with frolic welcome,' at all events with undiminished and undimmed serenity and cheerfulness. Christ based the exhortation on the thought that great would be their reward in Heaven. Peter points to the salvation ready to be revealed as being the ground of the joy that he enjoined. So in the words and in the whole strain and structure of the exhortation the servant is copying his Master.
But, of course, although the immediate application of these words is to Churches fronting the possibility and probability of actual persecution and affliction for the sake of Jesus Christ, the principle involved applies to us all. And the worries and the sorrows of our daily life need the exhortation here, quite as much as did the martyr's pains. White ants will pick a carcass clean as soon as a lion will, and there is quite as much wear and tear of Christian gladness arising from the small frictions of our daily life as from the great strain and stress of persecution.
So our Apostle has a word for us all. Now it seems to me that in this text there are three things to be noticed: a paradox, a possibility, a duty. In which ye rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations.' Look at these three points.
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory …'--1 Peter 1:7.
THE Apostle is fond of that word precious.' In both his letters he uses it as an epithet for diverse things. According to one translation, he speaks of Christ as precious to you which believe.' He certainly speaks of the precious blood of Christ,' and of exceeding great and precious promises,' and here in my text, as well as in the Second Epistle, he speaks about precious faith.' It is a very wide general term, not expressing anything very characteristic beyond the one notion of value. But in the text, according to our Authorised VerSion, it looks at first sight as if it were not the faith, but the trial of the faith that the Apostle regards as thus valuable. There are difficulties of rendering which I need not trouble you with. Suffice it to say that, speaking roughly and popularly, the trial of your faith' here seems to mean rather the result of that trial, and might be fairly represented by the slightly varied expression, your faith having been tried, might be found,' etc.
I must not be tempted to discourse about the reasons why such a rendering seems to express the Apostle's meaning more fully, but, taking it for granted, there are just three things to notice--the true wealth, the testing of the wealth, and the discovery at last of the preciousness of the wealth.
In Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.'--1 Peter 1:8.
THE Apostle has just previously been speaking about the great and glorious things .which are to come to Christians on the appearing of Jesus Christ, and that naturally suggests to him the thought of the condition of believing souls during the period of the Lord's absence and comparative concealment. Having lifted his readers' hopes to that great Future, when they would attain to praise and honour and glory' at Christ's appearing, he drops to the present and to earth, and recalls the disadvantages and deprivations of the present Christian experience as well as its privileges and blessings. Whom having not seen, ye love,' that is a very natural thought in the mind of one whose love to Jesus rested on the ever-re-membered blessed experience of years of happy companionship, when addressing those who had no such memories. It points to an entirely unique fact. There is nothing else in the world parallel to that strange, deep personal attachment which fills millions of hearts to this Man who died nineteen centuries ago, and which is utterly unlike the feelings that any men have to any other of the great names of the past. To love one unseen is a paradox, which is realised only in the relation of the Christian soul to Jesus Christ.
Then the Apostle goes on with what might at first seem a mere repetition of the preceding thought, but really brings to view another strange anomaly. In Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.' Love longs for the presence of the beloved, and is restless and defrauded of its gladness so long as absence continues. But this strange love, which is kindled by an unseen Man, does not need His visible presence in order to be a fountain of joy unspeakable and full of glory. Thus the Apostle takes it for granted that every one who believes knows what this joy is. It is a large assumption, contradicted, I am afraid, by the average experience of the people that at this day call themselves Christians.
We notice--
Of which salvation the prophets have inquired and searched diligently.., the things which are now reported unto you.., which things the angels desire to look into.'--1 Peter 1:10-12.
I HAVE detached these three clauses from their surroundings, not because I desire to treat them fragmentarily, but because we thereby throw into stronger relief the writer's purpose to bring out the identity of the Old and the New Revelation, the fact that Christ and His sufferings are the centre of the world's history, to which all that went before points, from which all that follows after flows; and that not only thus does He stand in the midst of humanity, but that from Him there ran out influences into other orders of beings, and angels learn from Him mysteries hitherto unknown to them. The prophets prophesy of the grace which comes in the sufferings of Christ and the glory that should follow, and the same Spirit which taught them teaches the preachers of the Gospel of Jesus Christ. They that went before had for their deepest message the proclamation, He will come'; they that follow after have for their deepest message, He has come.' And angels listen to, and echo, the chorus, from all the files that march in front, and all that bring up the rear, Hosanna! Blessed be Him that cometh in the name of the Lord.'
My purpose, then, is just to try to bring before you the magnificent unity into which these texts bind all ages, and all worlds, planting Jesus Christ and His Cross in the centre of them all. There are four aspects here in which the writer teaches us to regard this unity: Jesus and the Cross are the substance of prophecy, the theme of Gospel preaching, the study of angels, and presented to each of us for our individual acceptance. Now, let us look briefly at these four points.
Wherefore, gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ.'--1 Peter 1:13.
CHRISTIANITY has transformed hope, and given it a new importance, by opening to it a new world to move in, and supplying to it new guarantees to rest on. There is something very remarkable in the prominence given to hope in the New Testament, and in the power ascribed to it to order a noble life. Paul goes so far as to say that we are saved by it. To a Christian it is no longer a pleasant dream, which may be all an illusion, indulgence in which is pretty sure to sap a man's force, but it is a certain anticipation of certainties, the effect of which will be increased energy and purity. So our Apostle, having in the preceding context in effect summed up the whole Gospel, bases upon that summary a series of exhortations, the transition to which is marked by the wherefore' at the beginning of my text. The application of that word is to be extended, so as to include all that has preceded in the letter, and there follows a series of practical advices, the first of which, the grace or virtue which he puts in the forefront of everything, is not what you might have expected, but it is hope perfectly.
I may just remark, before going further, in reference to the language of my text, that, accurately translated, the two exhortations which precede that to hope are subsidiary to it, for we ought to read, Wherefore, girding up the loins of your mind, and being sober, hope.' That is to say, these two are preliminaries, or conditions, or means by which the desired perfecting of the Christian hope is to be sought and attained.
Another preliminary remark which I must make is that what is enjoined here has not reference to the duration but to the quality of the Christian hope. It is not to the end,' but, as the Margin of the Authorised and the Revised Version concurs in saying, it is hope perfectly.'
So, then, there are three things here--the object, the duty, and the cultivation of Christian hope. Let us take these three things in order.
As He which hath called you is holy, so be ye holy, in all manner of conversation.'--1 Peter 1:16.
THAT is the sum of religion--an all-comprehensive precept which includes a great deal more than the world's morality, and which changes the coldness of that into something blessed, by referring all our purity to the Lord that called us. One may well wonder where a Galilean fisherman got the impulse that lifted him to such a height; one may well wonder that he ventured to address such wide, absolute commandments to the handful of people just dragged from the very slough and filth of heathenism to whom he spoke. But he had dwelt with Christ, and they had Christ in their hearts. So for him to command and for them to obey, and to aim after even so wide and wonderful an attainment as perfecting like God's was the most natural thing in the world. Be ye holy as He that hath called you is holy, and that in all manner of conversation.' The maximum of possible attainment, the minimum of imperative duty!
So, then, there are three things here--the pattern, the field, and the inspiration or motive of holiness.
If ye call on Him as Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.'--1 Peter 1:17.
IF ye call on Him as Father,' when ye pray, say, Our Father which art in heaven.' One can scarcely help supposing that the Apostle is here, as in several other places in his letter, alluding to words that are stamped ineffaceably upon his memory, because they had dropped from Christ's lips. At all events, whether there is here a distinct allusion to what we call the Lord's Prayer or no, it is here recognised as the universal characteristic of Christian people that their prayers are addressed to God in the character of Father. So that we may say that there is no Christianity which does not recognise and rejoice in appealing to the paternal relationship.
But, then, I suppose in Peter's days, as in our days, there were people that so fell in love with one aspect of the Divine nature that they had no eyes for any other; and who so magnified the thought of the Father that they forgot the thought of the Judge. That error has been committed over and over again in all ages, s, that the Church as a whole, one may say, has gone swaying from one extreme to the other, and has rent t"~se two conceptions widely apart, and sometimes has been foolish enough to pit them against each other instead of doing as Peter does here, braiding them together as both conspiring to one result, the production in the Christian heart of a wholesome awe. If ye call on Him as Father who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning in fear.
So then, look at this twofold aspect of God's character.
Both these conceptions ought to be present, flamingly and vividly, burning there before him, to every Christian man. Ye call Him Father,' but the Father is the Judge. True, the Judge is Father, but Peter reminds us that whatever blessed truths may be hived in that great Name of Father, to be drawn thence by devout meditation and filial love, there is not included in it the thought of weak-minded indulgence to His children, in any of their sins, nor any unlikelihood of inflicting penal consequences on a rebellious child. Father' does not exclude Judge,' and without respect of persons He judgeth.'
Without respect of persons'--the word is a somewhat unusual New Testament one, but it has special appropriateness and emphasis on Peter's lips. Do you remember who it was that said, and on what occasion he said it: Now I perceive that God is no respecter of persons'? It was Peter when he had learned the lesson on the housetop at Joppa, looking out over the Mediterranean, and had it enforced by Cornelius' message. The great thought that had blazed upon him as a new discovery on that never-be-forgotten occasion, comes before him again, and this unfamiliar word comes with it, and he says, without respect of persons He judges.' Mountains are elevated, valleys are depressed and sunken, but I fancy that the difference between the top of Mount Everest and the gorge through which the Jordan runs would scarcely be perceptible if you were standing on the sun. Thus, without respect of persons,' great men and little, rich men and poor, educated men and illiterate, people that perch themselves on their little stools and think themselves high above their fellows: they are all on one dead level in the eye of the Judge. And this question is as to the quality of the work and not as to the dignity of the doer. Without respect of persons' implies universality as well as impartiality. If a Christian man has been ever so near God, and then goes away from Him, he is judged not withstanding his past nearness. And if a poor soul, all crusted over with his sins and leprous with the foulness of long-standing iniquity, comes to God and asks for pardon, he is judged according to his penitence, without respect of persons.' That great hand holds an even balance. And though the strictness of the judicial process may have its solemn and its awful aspect, it has also its blessed and its comforting one.
Now, do not run away with the notion that the Apostle is speaking here of that great White Throne and the future judgment that for many of us lies, inoperative on our creeds, on the other side of the great cleft of death. That is a solemn thought, but it is not Peter's thought here. If any of you can refer to the original, you will see that even more strongly than in our English version, though quite sufficiently strongly there, the conception is brought out of a continuous Divine judgment running along, all through a man's life, side by side with his work. The judgment here meant is not all clotted together, as it were, in that final act of judgment, leaving the previous life without it, but it runs all through the ages, all through each man's days. I beseech you to ponder that thought, that at each moment of each of our lives an estimate of the moral character of each of our deeds is present to the Divine mind.
Of course we believe that,' you say. That is commonplace; not worth talking about.' Ah! but because we believe it, as of curse, we slip out of thinking about it and letting it affect our lives. And what I desire to do for you, dear friends, and for myself, is just to put emphasis on the one half of that little word judgeth,' and ask you to take its three last letters and lay them on your minds. Do we feel that, moment by moment, these little spurs of bad temper, these little gusts of worldliness, that tiny, evanescent sting of pride and devildom which has passed across or been fixed in our minds, are all present to God, and that He has judged them already, in the double sense that He has appraised their value and estimated their bearing upon our characters, and that He has set in motion some of the consequences which we shall have to reap?
Oh! one sometimes wishes that people did not so much believe in a future judgment, in so far as it obscures to them the solemn thought of a present and a continuous one. Verily, there is a God that judgeth in the earth,' and, of course, all these provisional decisions, which are like the documents that in Scotch law are said to pre-cognosce the case,' are all laid away in the archives of heaven, and will be produced, docketed and in order, at the last for each of us. Christian people sometimes abuse the doctrine of justification by faith as if it meant that Christians at the last were not to be judged. But they are, and there is such a thing as salvation yet so as by fire,' and such a thing as salvation in fulness. Do not let filial confidence drive out legitimate fear.
He judges according to every man's work.' I do not think it is extravagant attention to niceties to ask you to notice that the Apostle does not say works,' but work'; as if all the separate actions were gathered into a great whole, as indeed they are, because they are all the products of one mind and character. The trend and drift, so to speak, of our life, rather than its isolated actions and the underlying motives, in their solemn totality and unity, these are the materials of this Divine judgment.
Now, let me say a word about the disposition which the Apostle enjoins upon us in the view of these facts.
The Judge is the Father, the Father is the Judge. The one statement proclaims the merciful, compassionate, paternal judgment, the other the judicial Fatherhood. And what comes from the combination of these two ideas, which thus modify and illuminate one another? Pass the time of your sojourning here in fear.' What a descent that soundsfrom the earlier verses of the letter: In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, even the salvation of your souls.' Down from those heights of joy unspeakable,' and already glorified,' the apostle drops plump into this dungeon: Pass the time of your sojourning here in fear.' Of course, I need not remind you that the fear' here is not the fear which hath torment'; in fact, I do not think that it is a fear that refers to God at all. It is not a sentiment or emotion of which God is the object. It is not the reverent awe which often appears in Scripture as the fear of God,' which is a kind of shorthand expression for all modes of devout sentiment and emotion; but it is a fear, knowing our own weakness and the strong temptations that are round us, of falling into sin. That is the one thing to be afraid of in this world. If a man rightly understood what he is here for, then the only thing that he would be terrified for would be that he should miss the purpose of his being here and lose his hold of God thereby. There is nothing else worth being afraid of, but that's worth being afraid of. It is not slavish dread, nor is it cowardice, but the well-grounded emotion of men that know themselves too well to be confident and know the world too well to be daring and presumptuous.
Don't you think that Peter had had a pretty rough experience in his life that had taught him the wisdom of such an exhortation? And does it not strike you as very beautiful that it should come, of all people in the world, from his lips? The man that had said, Though all should forsake Thee, yet will not I.' Why cannot I follow Thee now?' Bid me come to Thee on the water.' This be far from Thee, Lord, it shall not be unto Thee'--the man that had whipped out his sword in the garden, in a spasm of foolish affection, now, in his quiet old age, when he has learnt the lesson of failures and follies and sins and repentance, says in effect: Remember me, and do not you be presumptuous.' Pass the time of your sojourning here in fear.' If I had known myself a little better, and been a little more afraid of myself, I should not have made such a fool of myself or such shipwreck of my faithfulness.'
Dear friends, no mature Christian is so advanced as that he does not need this reminder, and no Christian novice is so feeble as that, keeping obedient to this precept, he will not be victorious over all his evils. The st'rongest needs to fear; the weakest, fearing, is safe. For such fearfulness is indispensable to safety. It is all very well to go along with sail extended and a careless look-out. But if, for instance, a captain keeps such when he is making the mouth of the Red Sea where there are a narrow channel and jagged rocks and a strong current, if he has not every man at his quarters and everything ready to let go and stop in a moment, he will be sure to be on the reefs before he has tried the experiment often. And the only safety for any of us is ever to be on the watch, and to dread our own weakness. Blessed is the man that feareth always.'
Such carefulness over conduct and heart is fully compatible with all the blessed emotions to which it seems at first antagonistic. There is no discord between the phrase that I have quoted about joy unspeakable and full of glory,' and this temper, but rather the two help one another. And such blended confidence and fear are the parents of courage. The man that is afraid that he will do wrong and so hurt himself and grieve his Saviour, is the man that will never be afraid of anything else. Martyrs have gone to the stake fearing not them that kill the body, and after that have no more that they can do,' because they were so afraid to sin against God that they were not afraid to die rather than to do it. And that is the temper that you and I should have. Let that one fear, like Moses' rod, swallow up all the other serpents and. make our hearts impervious to any other dread.
Pass the time of your sojourning.' You do not live in your own country, you are in an alien land. You are passing through it. Troops on the march in an enemy's country, unless they are led by an idiot, will send out clouds of scouts in front and on the wings to give timeous warning of any attempted assault. If we cheerily and carelessly go through this world as if we were marching in a land where there were no foes, there is nothing before us but defeat at the last. Only let us remember that sleepless watchfulness is needed only in this time of sojourning, and that when we get to our own country there is no need for such patrols and advance guards and rear-guards and men on the flank as were essential when we were on the march. People that grow exotic plants here in England keep them in glass houses. But when they are taken to their native soil the glass would be an impertinence. As long as we are here we have to wear our armour, but when we get yonder the armour can safely be put off and the white robes that had to be tucked up under it lest they should be soiled by the muddy ways can be let down, for they will gather no pollution from the golden streets. The gates of that city do not need to be shut, day nor night. For when sin has ceased and our liability to yield to temptation has been exchanged for fixed adhesion to the Lord Himself, then, and not till then, is it safe to put aside the armour of godly fear and to walk, unguarded and unarmed, in the land of perpetual peace.
"ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren.'--1 Peter 1:22.
NOTE these three subsidiary clauses introduced respectively by in,' through,' unto.' They give the means, the Bestower, and the issue of the purity of soul. The Revised Version, following good authorities, omits the clause, through the Spirit.' It may possibly be originally a marginal gloss of some scribe who was nervous about Peter's orthodoxy, which finally found its way into the text. But I think we shall be inclined to retain it if we notice that, throughout this epistle, the writer is fond of sentences on the model of the present one, and of surrounding a principal clause with subsidiary ones introduced by a similar sequence of prepositions. For instance, in this very chapter, to pass over other examples, we read, Kept by' (or in) the power of God through faith unto salvation.' So, for my present purpose, I take the doubtful words as part of the original text. They unquestionably convey a true idea, whether they are genuine here or no.
One more introductory remark--Ye have purified your souls'--a bold statement to make about the vast multitude of the dispersed' throughout all the provinces of Asia Minor whom the Apostle was addressing. The form of the words in the original shows that this purifying is a process which began at some definite point in the past and is being continued throughout all the time of Christian life. The hall-mark of all Christians is a relative purity, not of actions, but of soul. They will vary, one from another; the conception of what is purity of soul will change and grow, but, if a man is a Christian, there was a moment in his past at which he potentially, and in ideal, purified his spirit, and that was the moment when he bowed down in obedience to the truth. There are suggestions for volumes about the true conception of soul-purity in these words of my text. But I deal with them in the simplest possible fashion, following the guidance of these significant little words which introduce the subordinate clauses.
First of all, then, we have here the great thought that,
To Whom coming, as unto a living stone.., ye also, as living stones, are built up.'--1 Peter 2:4-5.
I WONDER whether Peter, when he wrote these words, was thinking about what Jesus Christ said to him long ago, up there at Caesarae Philippi. He had heard from Christ's lips, Thou art Peter, and on this rock I will build My Church.' He had understood very little of what it meant then. He is an old man now, years of experience and sorrow and work have taught him the meaning of the words, and he understands them a great deal better than his so-called successors have done. For we may surely take the text as the Apostle's own disclaimer of that which the Roman Catholic Church has founded on it, and has blazoned it, in gigantic letters round the dome of St. Peter's, as meaning. It is surely legitimate to hear him saying in these words: Make no mistake, it is Jesus Himself on whom the Church isbuilt. The confession of Him which the Father in heaven revealed to me, not I, the poor sinner who confessed it--the Christ whom that confession set forth, He is the foundation stone, and all of you are called and honoured to ring out the same confession. Jesus is the one Foundation, and we all, apostles and humble believers, are but stones builded on Him.' Peter's relation to Jesus is fundamentally the same as that of every poor soul that comes to' Him.
Now, there are two or three thoughts that may very well be suggested from these words, and the first of them is this:--
"Spiritual sacrifices, acceptable to God by Jesus Christ.'-1 Peter 2:6.
IN this verse Peter piles up his metaphors in a fine profusion, perfectly careless of oratorical elegance or propriety. He gathers together three symbols, drawn from ancient sacrificial worship, and applies them all to Christian people. In the one breath they are temples,' in the next priests,' in the third sacrifices.' All the three are needed to body out the whole truth of the relationship of the perfect universal religion--which is Christianity--to the fragmentary and symbolical religion of ancient time.
Christians individually and collectively are temples, inasmuch as they are the habitatign of God through the Spirit.' They are priests by virtue of their consecration, their direct access to God, their function of representing God to men, and of bringing men to God. They are sacrifices, inasmuch as one main part of their priestly function is to offer themselves to God.
Now, it is very difficult for us to realise what an extraordinary anomaly the Christian faith presented at its origin, surrounded by religions which had nothing to do with morality, conduct, or spiritual life, but were purely ritualistic. And here, in the midst of them, started up a religion bare and bald, and with no appeal to sense, no temple, no altar, no sacrifice. But the Apostles with one accord declare that they had all these things in far higher form than those faiths possessed them, which had only the outward appearance.
Now, this conception of the sacrificial element in the Christian life runs through the whole New Testament, and is applied there in a very remarkable variety of forms. I have taken the words of my text, not so much to discourse upon them especially. My object now is rather to gather together the various references to the Christian life as essentially sacrificial, and to trace the various applications which that idea receives in the New Testament. There are four classes of these, to which I desire especially to refer.
That ye should show forth the praises of Him who hath called you out of darkness…'--1 Peter 2:9.
THE Revised Version, instead of praises,' reads excellencies and even that is but a feeble translation of the remarkable word here employed. For it is that usually rendered virtues'; and by the word, of course, when applied to God, we mean the radiant excellencies and glories of His character, of which our earthly qualities, designated by the same name, are but as shadows.
It is, indeed, true that this same expression is employed in the Greek version of the Old Testament in Isaiah 43. in a verse which evidently was floating before Peter's mind. This people have I formed for Myself; they shall show forth My praise.'
But even while that is admitted, it is to be observed that the expression here does not merely mean that the audible praise of God should be upon the lips of Christian people, but that their whole lives should, in a far deeper sense than that, be the manifestation of what the Apostle here calls excellencies of God.'
"For ever hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps.'--1 Peter 1:21.
THESE words are a very striking illustration of the way in which the Gospel brings Christ's principles to bear upon morals and duty. The Apostle is doing nothing more than exhorting a handful of slaves to the full and complete and patient acceptance of their hard lot, and in order to teach a very homely and lowly lesson to the squalid minds of a few captives, he brings in the mightiest of all lessons by pointing to the most beautiful, most blessed, and most mysterious fact in the world's history --the cross of Christ. It is the very spirit of Christianity that the biggest thing is to regulate the smallest duties of life. Men's lives are made up of two or three big things and a multitude of little ones, and the greater rule the lesser; and, my friends, unless we have got a religion and a morality that can and will keep the trifles of our lives right there will be nothing right; unless we can take those deepest truths, make them the ruling principles, and lay them down side by side with the most trivial things of our lives, we are something short. Is there nothing in your life or mine so small that we cannot bring it into captivity and lift it into beauty by bringing it into connection with saving grace? Christ also suffered for us, leaving us an example. This is the first thing that strikes me, and I intend it also by way of introduction. Look how the Apostle has put the points together, as though there are two aspects which go together and cannot be rendered apart, like the under side and the upper side of a coin. Christ also suffered for us,' and so for us says all the orthodox. Leaving us an example'--there protests all the heretics. Yes, but we know that there is a power in both of them, and the last one is only true when we begin with the first. He suffered for us. There, there, my friends, is the deepest meaning of the cross, and if you want to get Christ for an example, begin with taking Him as the sacrifice, for He gave His life for you. Don't part the two things. If you believe Him to be Christ, then you take Him at the cross: if you want to see the meaning of Christ as an example, begin with Him as your Saviour. Because Christ also suffered for us, leaving us an example that ye should follow His steps.' These are the words, and what God hath joined together let no man put asunder. With these few remarks I shall deal with the words a little more exhaustively, and I see in them three things--the sufferings of Christ our gain, the sufferings of Christ our pattern, and the suffering of Christ our power to imitate.
And first of all that great proclamation which underlies the whole matter--Christ also suffered for us. The sufferings of Christ are thereby our gain. I shall not dwell on the larger questions which these words naturally open for us, and I shall content myself with some of the angles and side views of thought, and one to begin with is this: It is very interesting to notice how, as his life went on, and his inspiration became more full, this Apostle got to understand, as being the very living and heart centre of his religion, the thing which at first was a stumbling-block and mystery to him. You remember when Christ was here on earth, and was surrounded by all His disciples, .the man who actually led antagonism to the thought of a saving Messiah, was this very Apostle Peter. How he displayed his ignorance in the words, This shall not be unto Thee, O Lord'; and you remember also how his audacity rose to the height of saying, Why cannot I follow Thee now, Lord? I will lay down my life for Thy sake,' so little did he understand the purposes of Christ's suffering and Christ's death. And even after His resurrection we don't find that Peter in his early preaching had got as far as he seems to have got in this letter from which my text is taken. You will notice that in this letter he speaks a great deal about the sufferings of Christ, which he puts side by side and in contrast with God's glorifying of His Son. Christ's cross, which at first had come to him as a rejection, has now come to him in all its reality, and to him there was the one grand thing, He suffered for us,' as though he realises Christ in all His beauty and purity, and not only as a beautiful teacher and dear friend. That which at first seemed to him as an astounding mystery and perfect impossibility, he now comes to understand. With those two little words, for us,' where there was before impossibility, disappointment, and anomaly, the anomaly vanishes, although the mystery becomes deeper. In one sense it was incomprehensible; in another sense it was the only explanation of the fact. And, my friends, I want you to build one thought on this.
Unless you and I lay hold of the grand truth that Jesus Christ died for us, it seems to me that the story of the Gospel and the story of the cross is the saddest and most depressing page of human history. That there should have been a man possessed of such a soul, such purity, such goodness, such tenderness, such compassion, and such infinite mercy--if there were all this to do nothing but touch men's hearts and prick and irritate them into bitter enmity--if the cross were the world's wages to the world's best Teacher, and nothing more could be said, then, my friends, it seems to me that the hopes of humanity have, in the providence of God, suffered great disaster, and a terrible indictment stands against both God and man. Oh, yes, the death of Jesus Christ, and the whole history of the world's treatment of Him, is an altogether incomprehensible and miserable thing--a thing to be forgotten, and a thing to be wept over in tears of blood, and no use for us unless we do as Peter did, apply all the warmth of the heart to this one master key, for us,' and then the mystery is only an infinitude of love and mercy. What before we could not understand we now begin to see, and to understand the love of God which passeth all understanding. Oh, my friends, I beseech you never think of the cross of Christ without taking those two words. It is a necessary explanation to make the picture beautiful: for us,' for us'; for me, for me.' And then notice still further that throughout the whole of this Epistle the comparative vagueness of the words for me' is interpreted definitely. So far as the language of my text is concerned there can be nothing more expressive, more outspoken, or more intelligible, Christ also suffered for us,' for our realm. But that is not all that Peter would have us learn. If you want to know the nature of the work, and what the Saviour suffered on the cross for our behalf, advantage, and benefit, here is the definition in the following verse, Who His own self bare our sins in His own body on the tree, that we being dead to sins should live unto righteousness.' For us,' not merely as an example; for us,' not merely for His purity, His beautiful life and calm death; no, better than all that, though a glorious example it is. He has taken away our sins, we are sprinkled with the blood of Jesus Christ; for us' in the sense of the words in another part of the Epistle, Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot,' and if so, we are living examples of what Christ our Saviour has done for the whole world.
There is another point I want to speak about in dwelling on the first part of the text. If you will read this Epistle of Peter at your leisure, you will see that while with Paul both make the cross of Christ the centre of their teaching, Paul speaks more about His death, and Peter more about His sufferings. Throughout the letters of Peter the phrase runs, and the phrase has come almost entirely into modern Christian usage from this Apostle. Paul speaks about the death, Peter speaks of the sufferings. The eye-witness of a Loving Friend, the man who had stood by His side through much of His sufferings (though he fled at last), a vivid imagination of His Master's trials, and a warm heart, led Peter to dwell not only on the one fact of the death, but also on the accompaniments of that awful death, of the mental and physical pain, and especially the temper of the Saviour. I .shall not dwell on this, except to make one passing remark on it, viz., that there is a kind of preaching which prevails among the Roman Catholic Church, and is not uncommon to many of the Protestant churches, which dwells unduly on the physical fact of Christ's death and sufferings. I think, for my part, we are going to the other extreme, and a great many of us are losing a very great source of blessing to ourselves and to those whom we influence, because we don't realise and don't dwell sufficiently on the physical and mental sorrows and agony He went through with the death on the cross; and one bad effect of all this is that Christ's atonement has become to be a kind of theological jungle, and I don't know that the popular mind can have in the ordinary way any better means of the deliverance of Christ's cross from this theological maze than a little more frankness and honesty in dwelling on the sorrows and pain of our dear Lord.
Now a word about the second part. The sufferings of Christ as represented here in the text are not only for our gain but our pattern, leaving us an example that we should follow His steps. We are not concerned here about the general principles of Christian ethics, and I don't think I need dwell on them at all as being great blessings to us; and passing from that I would rather dwell on the one specific thought before us-on the beautiful life, the gracious words, the gentle deeds, the wisdom, the rectitude, the tenderness, the submission to the Father and the oblivion to Himself, which Characterises the whole life of Jesus Christ, from the very first up to the agony on the cross. We have looked to Him as our gain, and as the head and beginning of our salvation, and now we have to turn from that mysterious and solemn thought and look to Him as an ideal pattern by which our life should be moulded and shaped. Leaving us an example.' Just as Elijah's mantle dropped from him as he rose, so Christ in going up to the Father fluttered down on the world a pattern which He had in His sufferings. He goes away, but the pattern abides with us. Leaving us an example.' The word used here is translated quite correctly. The word example is a very remarkable and unusual one; it means literally a thing to be retained. You put a copyhead before a child, and tell him to copy it, and trace it over till he retains it; or, to come to modern English, you put the copyhead on the top of a page. What blots, pothooks, and angles you and I make as we are trying to write on the top of the page of life. See, there is the pattern. Lo, another man hath written above, and you are asked to make your life exactly the same, the same angles and the same cor-ners-to make your life in all respects coincide with that. My friends, we shall all have to take our copybooks to the Master's desk some day. There will be a headline there which Christ hath written, and one which we have written, and how do you think we shall like to put the two side by side? My friends, we had better do it today than have to do it then. There is the pattern life; the copy is plain. I don't think I need say any more about the other metaphor contained here. The Divine Exemplar has left us the headline that we should follow His footsteps, and it is a blessed thought to know that we are to follow in His own steps. What, cannot I follow Thee now?' said Peter once, and you remember when the Apostle had been restored to his office, the words of the Saviour were--Feed My lambs; feed My sheep; feed My lambs, follow thou Me.' This is also our privilege. As a guide going across a wet moor with a traveller calls out, Step where I step, or else you will be bogged,' so we must tread in the steps of the Saviour, and then we shall come safe on the other side. Tread in His steps, aye, in the steps which are marked with bleeding feet, for He suffered and left us an example.' I will just add one word, dear friends, to deepen the thought in its impressiveness, that the cross of Christ it to be the pattern of our lives. It stands alone, thank God, for mighty power in its relation to the salvation of the world, and it stands alone in awful terror. You and I are, at the very worst, but at the edge of the storm which broke in all its dreadful fury over His head; we love to go but a little way down the hillside, while He descended to the very bottom; we love to drink but very little of the cup which He drained the last drop of and held it up empty and reversed, showing that nothing trickled from it, and exclaimed, The cup which My Father hath given Me have I drunk.' But although alone in all its mighty power, and though alone in all its awful terror, it may be copied by us in two things--perfect submission to our Maker, and non-resistance and meekness"with regard to man. There is only one way of carrying the cross of Christ, which God lays on us all, and that is bowing our back. If we resist, it will crush us, and if we yield we have something to endure; and there is but one thing which enables a man to patiently bear the sorrows and griefs which come to us all, and that is the simple secret, Father, not as I will, but Thy will be done.' Christ suffered for us, leaving us an example that we should follow in His footsteps, and when we patiently do this the rod becomes a guiding staff, and the crown of thorns a crown of glory.
But my text reminds me that the sufferings of Christ are not only our gain and our pattern, but they are also our power to imitate--the power to fight the battle for Christ. Example is not all. The world wants more than that. The reason for men's badness is not because they have not plenty of patterns of good. If a copyhead could save the world it would have been saved long ago. Patterns of good are plenty; the mischief is we don't copy them. There are footsteps in abundance, but then our legs are lame, and we cannot tread in them, and what is the use of copies if we have a broken pen, muddy ink, and soiled paper? So we want a great deal more than that. No, my friends, the world is not to be saved by example. You and I know that the weakness and the foolishness of men know a great deal better than the wisest of men ever did, so we want something more. Examples don't give the power nor the wish to get it. Is not that true about you? Don't you feel that if this is all which religion has given you it stops short? The gospel comes and says, If you love Christ Jesus because you know that He died for you,' then there will be something else than the copybook. That copy and pattern will be laid to your heart and transferred there. You will not have to go on trying to make a bungling imitation; you will get it photographed on your spirit, and on your character more distinctly and more clearly down to the very minutest shade of resemblance to the Master, and with simple loving trust you will go on from strength to strength glorifying God in your life. They that begin with the cross of Christ, and make the sacrifice their all in all, will advance heavenward joyously; the cross and the sacrifice will be the pattern of your pilgrimage here, and the perfectness of your characters unto the likeness of the Son. The cross is the agency of sanctification as well as the means of forgiveness--saving grace to save us from the world, saving grace to help us everywhere and in everything for our salvation, and saving grace to help us to conquer our self-will, and saving grace to bind us to Him, whose abundant goodness and gratitude no man can tell. If we love Him we shall keep His commandments; if we love them we shall grow in grace, and not else. None else, my brother, my sister, but the Eternal Exemplar stands there as our refuge; and if you want to be filled with this all-saving grace, deep down to the bottom of His tender heart, if you want to be good, and of pure mind, then you have to begin with that Saviour who died for you, and trust to the cross for your forgiveness. Then listen to. Him saying, Any man who comes after Me, let him take up My cross'--take it up, mark--and follow Me.'
Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.'--1 Peter 3:14-15.
THESE words are a quotation from the prophet Isaiah, with some very significant variations. As originally spoken, they come from a period of the prophet's life when he was surrounded by conspirators against him, eager to destroy, and when he had been giving utterance to threatening prophecies as to the coming up of the King of Assyria, and the voice of God encouraged him and his disciples with the ringing words: Fear not their fear, nor be afraid. Sanctify the Lord of Hosts Himself, and let Him be your fear, and let Him be your dread, and He shall be for a sanctuary.' Peter was in similar circumstances. The gathering storm of persecution of the Christians as Christians seems to have been rising on his horizon, and he turns to his brethren, and commends to them the old word which long ago had been spoken to and by the prophet. But the variations are very remarkable. The Revised Version correctly reads my text thus: Fear not their fear, neither be troubled, but sanctify in your hearts Christ as Lord.'
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin. 2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: 4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5. Who shall give account to Him that is ready to judge the quick and the dead. 6. For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8. And, above all things, have fervent charity among yourselves; for charity shall cover the multitude of sins.'--1 Peter 4:1-8.
CHRISTIAN morality brought two new things into the world--a new type of life in sharp contrast with the sensuality rife on every side, and a new set of motives powerfully aiding in its realisation. Both these novelties are presented in this passage, which insists on a life in which the spirit dominates the flesh, and is dominated by the Will of God, and which puts forward purely Christian ideas as containing the motives for such a life. The facts of Christ's life and the prospect of Christ's return to judge the world are here urged as the reason for living a life of austere repression of the flesh' that we may do God's will.
Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.'--1 Peter 5:5.
THE Apostle uses here an expression of a remarkable kind, and which never occurs again in Scripture. The word rendered in the Authorised Version be clothed,' or better in the Revised Version, gird yourselves with,' really implies a little more than either of those renderings suggests. It describes a kind of garment as well as the act of putting it on, and the sort of garment which it describes was a remarkable one. It was a part of a slave's uniform. Some scholars think that it was a kind of white apron, or overall, or something of that sort; others think that it was simply a scarf or girdle; but, at all events, it was a distinguishing mark of a slave, and he put it on when he meant work. And, says Peter, Do you strap round you the slave's apron, and do it for the same reason that He did it, to serve.'
So, then, there are three points in my text, and the first is what we have to wear; second, what we have to wear it for; and, third, why we should wear it.
By Sylvanus, our faithful brother, as I account him, I have written unto you briefly.'--1 Peter 5:12 (R. V.).
I ADOPT the Revised Version because, in one or two small points, it brings out more clearly the Apostle's meaning. This Sylvanus is, beyond all reasonable doubt, the same man who is known to us in the Acts of the Apostles by the name of Silas. A double name was very common amongst Jews, whose avocations brought them into close connection with Gentiles. You will find other instances of it amongst the Apostles: in Paul himself, whose Hebrew name was Saul; Simon and Peter; and probably in Bartholomew and Nathanael. And there is no reasonable doubt that a careful examination of the various places in which Silas and Sylvanus are mentioned shows that they were borne by one person.
Now let me put together the little that we know about this man, because it will help us to some lessons, He was one of the chief men in the church at Jerusalem when the dispute arose about the necessity for circumcision for the Gentile Christians. He was despatched to Antioch with the message of peace and good feeling which the church at Jerusalem wisely sent forth to heal the strife. He remained in Antioch, although his co-deputy went back to Jerusalem; and the attraction of Paul--the great mass of that star--drew this lesser light into becoming a satellite, moving round the greater orb. So, when the unfortunate quarrel broke out between Paul and Barnabas, and the latter went sulkily away by himself with his dear John Mark, without his brethren's blessing, Paul chose Silas and set out upon his first missionary tour. He was Paul's companion in the prison and stripes at Philippi, and in the troubles at Thessalonica; and, though they were parted for a little while, he rejoined the Apostle in the city of Corinth. From thence Paul wrote the two letters to the Thessalonians, both of which are sent in the name of himself and Silas or Sylvanus. There is one more reference to Sylvanus in the Second Epistle to the Corinthians, which mentions him as having been associated with Paul in the evangelisation of the church there.
Then he drops out of the book altogether, and we never hear anything more about him, except this one passing reference, which shows us to him in an altogether new relation. He is no longer attached to Paul, but to Peter. Paul was probably either in prison, or, possibly, martyred. At all events, Sylvanus now stood to Peter in a relationship similar to that in which he formerly stood to Paul. He was evidently acquainted with and known to the churches to whom this letter was addressed, and, therefore, is chosen to carry Peter's message to them.
Now I would suggest, in passing, how Sylvanus' relations to the two Apostles throws light upon the perfectly cordial alliance between them, and how it shatters into fragments the theory which was thought to be such a wonderful discovery some years ago, as to the great schism' in the early church between one section, led by Peter, and the more liberal party, headed by Paul. Instead of that, we find the two men working together, and the only division between them was notas to the sort of gospel they preached, but as to the people to whom they preached. This little incident helps us to realise how natural it was for a man steeped in Paul's teaching to attach himself, if circumstances suggested it, to the person who has been said to have been antagonistic in the whole drift of his conceptions of Christianity to that Apostle.
But I do not wish to speak about that now. I take this figure of a man who so contentedly and continually took such a subordinate place--played second fiddle quite willingly all his days, and who toiled on without any notice or record, and ask whether it does not teach one or two things.
"I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.'--1 Peter 5:12.
I HAVE written briefly,' says Peter. But his letter, in comparison with the other epistles of the New Testament, is not remarkably short; in fact, is longer than many of them. He regards it as short when measured by the greatness of its theme. For all words which are devoted to witnessing to the glory of God revealed in Jesus Christ, must be narrow and insufficient as compared with that, and after every utterance the speaker must feel how inadeqate his utterance has been. So in that word briefly' we get a glimpse of the Apostle's conception of the transcendent greatness of the Gospel which he had to proclaim. This verse seems to be a summary of the contents of the Epistle. And if we observe the altered translation of the latter portion of my text which is given in the Revised Version, we shall see that the verse is itself an example of both testifying' and exhorting. For the last clause is not, as our Authorised Version renders it, Wherein ye stand'--a statement of a fact, however true that may be--but a commandment, In which stand fast.' And so we have here the Apostle's all-sufficient teaching, and this all-comprehensive exhortation. He witnesses' that this is the true grace of God, and because it is, he exhorts, stand fast therein.' Let us look at these two points.
The church that is at Babylon, elected together with you, saluteth you.'--1 Peter 5:13.
WE have drawn lessons in previous addresses from the former parts of the closing salutations of this letter. And now I turn to this one to see what it may yield us. The Revised Version omits the church,' and substitutes she'; explaining in a marginal note that there is a difference of opinion as to whether the sender of the letter is a community or an individual. All the old MSS., with one weighty exception, follow the reading she that is in Babylon.' But it seems so extremely unlikely that a single individual, with no special function, should be bracketed along with the communities to whom the letter was addressed, as elected together with' them, that the conclusion that the sender of the letter is a church, symbolically designated as a lady,' seems the natural one.
Then there is another question--where was Babylon?
An equal diversity of opinion has arisen about that. I do not venture to trouble you with the arguments pro and con, but only express my own opinion that Babylon' means Rome.
We have here the same symbolical name as in the Book of Revelation, where, whatever further meanings are attached to the designation, it is intended primarily as an appellation for the imperial city, which has taken the place filled in the Old Testament by Babylon, as the concentration of antagonism to the Kingdom of God.
If these views of the significance of the expression are adopted we have here the Church in Rome, the proud stronghold of worldly power and hostility, sending its greetings to the scattered Christian communities in the provinces of what is now called Asia Minor. The fact of such cordial communications between communities separated by so many contrarieties as well as by race and distance, familiar though it is, may suggest several profitable considerations, to which I ask your attention.
So doth Marcus, my son.'--1 Peter 5:13.
THE outlines of Mark's life, so far as recorded in Scripture, are familiar. He was the son of Mary, a woman of some wealth and position, as is implied by the fact that her house was large enough to accommodate the many' who were gathered together to pray for Peter's release. He was a relative, probably a cousin (Col. 4:10, Revised Version), of Barnabas, and possibly, like him, a native of Cyprus. The designation of him by Peter as my son' naturally implies that the Apostle had been the instrument of his conversion. An old tradition tells us that he was the young man' mentioned in his Gospel who saw Christ arrested, and fled, leaving his only covering in the captor's hands. However that may be, he and his relatives were early and prominent disciples, and closely connected with Peter, as is evident from the fact that it was to Mary's house that he went after his deliverance. Mark's relationship to Barnabas made it natural that he should be chosen to accompany him and Paul on their first missionary journey, and his connection with Cyprus helps to account for his willingness to go thither, and his unwillingness to go further into less known ground. We know how he left the Apostles, when they crossed from Cyprus to the mainland, and retreated to his mother's house at Jerusalem. We have no details of the inglorious inactivity in which he spent the time until the proposal of a second journey by Paul and Barnabas. In the preparations for it, the foolish indulgence of his cousin, far less kind than Paul's wholesome severity, led to a rupture between the Apostles, and to Barnabas setting off on an evangelistic tour on his own account, which received no sympathy from the church at Antioch, and has been deemed unworthy of record in the Acts.
Then followed some twelve years or more, during which Mark seems to have remained quiescent; or, at all events, he does not appear to have had any work in connection with the great Apostle. Then we find him reappearing amongst Paul's company when he was in prison for the first time in Rome; and in the letters to Colossae he is mentioned as being a comfort to the Apostle then. He sends salutations to the Colossians, and is named also in the nearly contemporaneous letter to Philemon. According to the reference in Colossians, he was contemplating a journey amongst the Asiatic churches, for that in Colossae is bidden to welcome him. Then comes this mention of him in the text. The fact that Mark was beside Peter when he wrote seems to confirm the view that Babylon here is a mystical name for Rome; and that this letter falls somewhere about the same date as the letters to Colossae and Philemon. Here again he is sending salutations to Asiatic churches. We know nothing more about him, except that some considerable time after, in Paul's last letter, he asks Timothy, who was then at Ephesus, the headquarters of the Asiatic churches, to take Mark,' who, therefore, was apparently also in Asia, and bring him' with him to Rome; for,' says the Apostle, beautifully referring to the man's former failure, he is profitable to me for'--the very office that he had formerly flung up--the ministry.'
So, possibly, he was with Paul in his last days. And then, after that, tradition tells us that he attached himself more closely to the Apostle Peter; and, finally, at his direction and dictation, became the evangelist who wrote the Gospel according to Mark.'
Now that is his story; and from the figure of this Marcus, my son,' and from his appearance here in this letter, I wish to gather two or three very plain and familiar lessons.
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