Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.
Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luke 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae.
The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.
It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
Blessed be the God and Father of our Lord Jesus Christ - See the notes at 2 Corinthians 1:3.
Which according to His abundant mercy - Margin, as in the Greek, “much.” The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favor, and the favor was great. People are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favor. See the notes at Ephesians 2:4.
Hath begotten us again - The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said, John 3:3 that “except a man be born again,” or “begotten again,” ( γεννηθῆ ἄνωθεν gennēthē anōthen“he cannot see the kingdom of God.” Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound ( ἀναγεννάω anagennaō) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in John 3:3, John 3:5, John 3:7. Perhaps the phrase “begotten again” would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again. Unto a lively hope - The word lively we now use commonly in the sense of active, animated, quick; the word used here, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form - or a mere speculation - or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, see the notes at Romans 8:24. Compare Ephesians 2:12. By the resurrection of Jesus Christ from the dead - The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. See the 2 Timothy 1:10 note; 1 Thessalonians 4:14 note. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of divine favor in granting to anyone a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy toward them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.
Unto a lively hope - The word lively we now use commonly in the sense of active, animated, quick; the word used here, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form - or a mere speculation - or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, see the notes at Romans 8:24. Compare Ephesians 2:12.
By the resurrection of Jesus Christ from the dead - The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. See the 2 Timothy 1:10 note; 1 Thessalonians 4:14 note. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of divine favor in granting to anyone a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy toward them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.
Christ's likeness in us is a grand truth, a practical truth. I am not merely a thing that God loves, made to be left the sport of Satan's temptations; I am a child of God, begotten unto a lively hope, big with immortality and full of glory. We are to dwell in God, and God in us. Purity in us is like purity in God; love in my heart is a living principle, like the love in the heart of God; and all the treasures of heaven are at my command because I am redeemed by the blood of the Lamb.... HP 66.2Read in context »
The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God's hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people. As the disciples of Jesus after the terrible night of their anguish and disappointment were “glad when they saw the Lord,” so did those now rejoice who had looked in faith for His second coming. They had expected Him to appear in glory to give reward to His servants. As their hopes were disappointed, they had lost sight of Jesus, and with Mary at the sepulcher they cried: “They have taken away my Lord, and I know not where they have laid Him.” Now in the holy of holies they again beheld Him, their compassionate High Priest, soon to appear as their king and deliverer. Light from the sanctuary illumined the past, the present, and the future. They knew that God had led them by His unerring providence. Though, like the first disciples, they themselves had failed to understand the message which they bore, yet it had been in every respect correct. In proclaiming it they had fulfilled the purpose of God, and their labor had not been in vain in the Lord. Begotten “again unto a lively hope,” they rejoiced “with joy unspeakable and full of glory.” GC 423.1
Both the prophecy of Daniel 8:14, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” and the first angel's message, “Fear God, and give glory to Him; for the hour of His judgment is come,” pointed to Christ's ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants. GC 424.1Read in context »
After His resurrection Jesus appeared to His disciples on the way to Emmaus, and, “beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.” Luke 24:27. The hearts of the disciples were stirred. Faith was kindled. They were “begotten again into a lively hope” even before Jesus revealed Himself to them. It was His purpose to enlighten their understanding and to fasten their faith upon the “sure word of prophecy.” He wished the truth to take firm root in their minds, not merely because it was supported by His personal testimony, but because of the unquestionable evidence presented by the symbols and shadows of the typical law, and by the prophecies of the Old Testament. It was needful for the followers of Christ to have an intelligent faith, not only in their own behalf, but that they might carry the knowledge of Christ to the world. And as the very first step in imparting this knowledge, Jesus directed the disciples to “Moses and all the prophets.” Such was the testimony given by the risen Saviour to the value and importance of the Old Testament Scriptures. GC 349.1
What a change was wrought in the hearts of the disciples as they looked once more on the loved countenance of their Master! Luke 24:32. In a more complete and perfect sense than ever before they had “found Him, of whom Moses in the law, and the prophets, did write.” The uncertainty, the anguish, the despair, gave place to perfect assurance, to unclouded faith. What marvel that after His ascension they “were continually in the temple, praising and blessing God.” The people, knowing only of the Saviour's ignominious death, looked to see in their faces the expression of sorrow, confusion, and defeat; but they saw there gladness and triumph. What a preparation these disciples had received for the work before them! They had passed through the deepest trial which it was possible for them to experience, and had seen how, when to human vision all was lost, the word of God had been triumphantly accomplished. Henceforward what could daunt their faith or chill the ardor of their love? In the keenest sorrow they had “strong consolation,” a hope which was as “an anchor of the soul, both sure and steadfast.” Hebrews 6:18, 19. They had been witness to the wisdom and power of God, and they were “persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature,” would be able to separate them from “the love of God, which is in Christ Jesus our Lord.” “In all these things,” they said, “we are more than conquerors through Him that loved us.” Romans 8:38, 39, 37. “The word of the Lord endureth forever.” 1 Peter 1:25. And “who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Romans 8:34. GC 349.2
Saith the Lord: “My people shall never be ashamed.” Joel 2:26. “Weeping may endure for a night, but joy cometh in the morning.” Psalm 30:5. When on His resurrection day these disciples met the Saviour, and their hearts burned within them as they listened to His words; when they looked upon the head and hands and feet that had been bruised for them; when, before His ascension, Jesus led them out as far as Bethany, and lifting up His hands in blessing, bade them, “Go ye into all the world, and preach the gospel,” adding, “Lo, I am with you alway” (Mark 16:15; Matthew 28:20); when on the Day of Pentecost the promised Comforter descended and the power from on high was given and the souls of the believers thrilled with the conscious presence of their ascended Lord—then, even though, like His, their pathway led through sacrifice and martyrdom, would they have exchanged the ministry of the gospel of His grace, with the “crown of righteousness” to be received at His coming, for the glory of an earthly throne, which had been the hope of their earlier discipleship? He who is “able to do exceeding abundantly above all that we ask or think,” had granted them, with the fellowship of His sufferings, the communion of His joy—the joy of “bringing many sons unto glory,” joy unspeakable, an “eternal weight of glory,” to which, says Paul, “our light affliction, which is but for a moment,” is “not worthy to be compared.” GC 350.1Read in context »
Believe it because it is the truth, because God says it, and lay hold upon the meritorious blood of a crucified and risen Saviour. He is your only hope, He is your righteousness, your Substitute and Surety, your all in all. When you realize that, you can bring to Him only an offering of praise. But when you are not willing to come to Christ and acknowledge that He does it all, when you feel that you must first take a few steps, and come so far, and then God will meet you; that is just exactly like Cain's offering. He did not know Jesus, and he did not know that the blood of Jesus could cleanse his sins and make his offering acceptable to God. There are more Cains than one, with tainted offerings and polluted sacrifices and without the blood of Jesus. You are to come to Jesus Christ at every step. With the blood of Jesus and its cleansing power, offer your petitions to God and pray to Him in earnest, and study your Bibles as never before. FW 76.3Read in context »