Verse 10. Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.
HE same exhortation that the Apostle had before proposed, he doth here againe repeat and presse, and that not simply and barely, but by that principle and meanes, whereof there may and ought to be very good use made. For by occasion of those things, which he had lately spoken of the word of God, he stirres up all the faithfull to the right use of this word, by whose helpe they might persist and grow in that grace, wherein they stood. The occasion and connexion of this exhortation with the words going before is intimated in that phrase or particle, Wherefore. The exhortation it selfe is to a desire or love of the word of God, which he had before commended, verse 2. Which exhortation he doth so lay downe, that in the first place he shewes, that the vices which are contrary to this duty, must be laid aside, and taken heed of which are five: malice, guile, hypocrisies, envies, evill-speakings, verse 1. And in the second place he gives reasons agreeable thereunto, to stirre us up unto this duty, (to wit, a desire of the word.) The first reason is taken, from the use or effect of this word in respect of them, that it makes much for the edification of the faithfull: and this Use is allegorically set forth, verse 2. where the regenerate faithfull are compared to infants newly borne, and the word to sincere milke; and the edification which is made by the word, is compared to that action, which infants obtaine by the use of wholesome milke. The second reason is taken, by a continuation of the same allegory, from the object of the word, which he proposed to be tasted, and that is God himselfe and our Saviour Jesus Christ: whose perfection and fitnesse for edification is declared. Verse 3. where he is said to be gracious: and is confirmed also by the experience and testimony of all the faithfull, who are said to have tasted this graciousnesse, ibid. if so be yee have tasted that the Lord is gracious.
In the explication of this affection that ought to be set upon our Lord Jesus Christ, as the primary object of this word, the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty it selfe of comming unto Christ, and adhering unto him by faith, is proposed, verse 4. To whom comming. And then the reason of this duty is allegorically declared, to wit, that Christ is the foundation of the spirituall building that liveth for ever. Ibid. as unto a living stone; and the faithfull are the parts of the building, or of the spirituall house that is to be built upon this foundation, at the beginning of verse 5. And he doth further illustrate both parts of this reason. The first, concerning the foundation or subject, he doth declare by divers arguments; when he saith that it was disallowed of men, but yet chosen of God, and precious, verse 4. The second, concerning the parts of the building that are joyned to it, he doth illustrate & urge from the effects, which are allegorically also set forth, to wit, that by this comming unto Christ, as unto the foundation, the faithfull are not only made a spirituall house, as the temple wherein sacrifices acceptable to God are offered up, but they shall also be the Priests that shall offer up spirituall sacrifices, acceptable to God through Iesus Christ, verse 5. This that hath beene spoken of the saving effect of Christ, as our Saviour; which redounds unto all the faithfull, the Apostle doth confirme by the testimony of Scripture, verse 6. Which testimony he doth explaine and apply by the contrary affections and manners, how contrary sorts of men carry themselves towards Christ, that is, the believers, and the unbelievers: To the believers Christ is said to be precious, verse 7. at the beginning, because they put their whole trust and confidence in Christ, and consequently give him the honour of the true Messias and Saviour: but to the unbelievers he is a stone of stumbling, and a rock of offence, verse 7,8. Because being offended at his humility they do not receive him as their Saviour: whose infidelity he doth illustrate by the antecedent decree of God, whereby it was ordained, verse 8. at the end. Whereunto also they are appointed. As on the contrary the condition of the faithfull is illustrated. First, by the secret election of God, that was the cause thereof, verse 9. at the beginning. Secondly, by the dignity which they obtaine by faith by vertue of this election, to wit, that they are a royall Priesthood, an holy nation, Gods peculiar people. Thirdly, by the end and use of this dignity to which they are called, which is, to shew forth the praise of God, verse 9. at the end. Fourthly, by comparing the state that is unlike it, wherein they were before their calling, to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ, verse 10.
The Doctrines arising from hence are these.
Doctrine 1. The right use of the word of God is the proper meanes to increase grace.
This is gathered from the connexion of this exhortation with that which went before. For when the Apostle had before exhorted to constancy in grace, and to obedience, in holinesse, and to brotherly love; by a reason also taken in the last place from the worde of God, whereby as of incorruptible seed all the faithfull are regenerated, here in the beginning of this Chapter, he commends unto us the right use of that word, as the proper and only meanes to perfect all those things.
Reason 1. Because the word is the instrument chosen by God and sanctified to that use. 1 Corinthians 1.21. 2. Because the word, especially of the Gospell, is the ministration of the Spirit, who is the authour and finisher of every grace. 2 Corinthians 3.6,8. 3. Because the word shewes us the good and perfect will of God. Romans 12.2.
[♦]2. Because it furnisheth a man unto every good worke. 2 Timothy 3.17.