John Gill Commentary 1 Peter 1

Peter, an apostle of Jesus Christ
The writer of this epistle describes himself first by his name, Peter, the same with Cephas, which signifies a rock, or stone; a name given him by Christ at his first conversion, and which respected his after firmness, solidity, resolution, and constancy; for his former name was Simeon, or Simon, as sometimes called; see (Matthew 4:18) (John 1:42) and he further describes himself by his office, as

an apostle of Jesus Christ ;
being one of the twelve apostles, and the first of that number; who saw Christ in the flesh, was conversant with him, has his call and commission immediately from him, and was qualified by him to preach the Gospel; and was sent out first into Judea, and then into all the world to publish it, with a power of working miracles to confirm it; and this his character he makes mention of, in order to give the greater weight and authority to his epistle; and it is to be observed, that he does not style himself, as his pretended successor does, the head of the church, and Christ's vicar on earth; nor does he call himself the prince of the apostles, but only an apostle, as he was upon an equal foot with the rest. The persons he writes to are

the strangers scattered throughout Pontus, Galatia, Cappadocia,
Asia, and Bithynia :
these Jews here intended are called strangers; not in a metaphorical sense, either because they were, as the wicked are, estranged from the womb, and alienated from the life of God, as all unconverted men are, and as they were before conversion; for now they were no more strangers in this sense: or because of their unsettled state and condition in this life; having no continuing city, and seeking one to come, an heavenly country; and living as pilgrims and strangers, in which respect they are indeed so styled, (1 Peter 2:11) but in a civil sense, and not as the Gentiles were, aliens from the commonwealth of Israel, and strangers to the covenants of promise, for these were Jews; but on account of their not being in their own land, and in a foreign country, and therefore said to be "scattered", or "the strangers of the dispersion"; either on account of the persecution at the death of Stephen, when multitudes of the converted Jews were scattered abroad, not only throughout the regions of Judea and Samaria, but as far as Phenice, and Cyprus, and Antioch; see (Acts 8:1Acts 8:4) (11:19) and so it may be afterwards throughout the places here mentioned; or else these were some remains of the ten tribes carried captive by Shalmaneser, and of the two tribes by Nebuchadnezzar; or rather the dispersion of the Greeks, mentioned in (John 7:35) under the Macedonians, by Ptolemy Lagus: however, there were Jews of Pontus, who inhabited that place, and of such we read in (Acts 2:9) who came to worship at the feast of Pentecost, some of which were converted to the Christian faith, and being mentioned first, has occasioned this epistle to be called, both by Tertullian ^F1 , and Cyprian ^F2 , "the epistle to the Pontians".

Perhaps these Jews converted on the day of Pentecost, on their return hither, laid the first foundation of a Gospel church state in this country: it is a tradition of the ancients, mentioned by Eusebius ^F3 , that Peter himself preached here, and so, very likely, formed the Christians he found, and those that were converted by him, into Gospel churches; and it appears by a letter of Dionysius, bishop of Corinth ^F4 , that there were churches in Poutus in the "second" century, particularly at Amastris, the bishop of which was one Palma, whom he commends, and Focas is said to be bishop of Syncope, in the same age; and in the "third" century, Gregory and Athenodorus, disciples of Origen, were bishops in this country ^F5 ; the former was a very famous man, called Gregory Thaumaturgus, the wonder worker, and was bishop of Neocaesarea: in the "fourth" century there was a church in the same place, of which Longinus was bishop, as appears from the Nicene council, at which he and other bishops in Pontus were present; and in this age, in the times of Dioclesian, many in this country endured most shocking sufferings, related by Eusebius ^F6 ; and in the same century Helladius is said to govern the churches of Pontus; and in the "fifth" century we read of churches in Pontus, reformed by Chrysostom; in this age Theodorus was bishop of Heraclea, and Themistius of Amastris, both in this province, and both these bishops were in the Chalcedon council; and in the "sixth" century there were churches in Pontus, whose bishops were in the fifth synod held at Rome and Constantinople; and so there were in the "seventh" and "eighth" centuries ^F7

Galatia ,
next mentioned, is that part of the lesser Asia, called Gallo Graecia, in which were several churches, to whom the Apostle Paul wrote his epistle, called the epistle to the Galatians; (See Gill on Acts 16:6) (See Gill on Galatians 1:2).

Cappadocia ,
according to Ptolomy ^F8 , was bounded on the west by Galatia, on the south by Cilicia, on the east by Armenia the great, on the north by part of the Euxine Pontus; it has many famous cities in it, as Solinus ^F9 says; as Archelais, Neocaesarea, Melita, and Mazaca. The Jews oftentimes talk ^F11 of going from Cappadocia to Lud, or Lydda; so that, according to them, it seems to be near to that place, or, at least, that there was a place near Lydda so called; of this (See Gill on Acts 2:9). From this country also there were Jews at Jerusalem on the day of Pentecost, some of whom were converted; and here likewise the Apostle Peter is said to preach, as before observed of Pontus, and who probably founded a church or churches here in the "first" century.

and in the "second" century, according to Tertullian ^F12 , there were believers in Christ dwelling in this country; and in the "third" century, Eusebius ^F13 makes mention of Neon, bishop of Larandis, and Celsus, bishop of Iconium, both in Cappadocia; there was also Phedimus of Amasea, in the same country, in this age, and at Caesarea, in Cappadocia, several martyrs suffered under Decius; and in this century, Stephen, bishop of Rome, threatened to excommunicate some bishops in Cappadocia, because they had rebaptized some that had been heretics: in the "fourth" century there were churches in Cappadocia, of one of which, namely, at Sasimi, the famous Gregory Nazianzen was first bishop, and afterwards of Nazianzum, as was also the famous Basil of Caesarea, in the same country; hither the persecution under Dioclesian reached, and many had their thighs broken, as Eusebius relates ^F14 ; from hence were sent several bishops, who assisted at the council of Nice, under Constantine, and at another held at Jerusalem: in the "fifth" century there were churches in Cappadocia, in several places, the names of whose bishops are on record; as Firmus, Thalassius, Theodosins, Daniel, Aristomachus, Patricius, and others: in the "sixth" century there were many famous churches in this country, whose bishops were in the fifth synod held at Rome and Constantinople; and in the "seventh" century there were several of them in the sixth synod of Constantinople; and in the "eighth" century mention is made of bishops of several churches in Cappadocia, in the second Nicene synod; and even in the "ninth" century there were Christians in these parts ^F15 .

Asia
here intends neither the lesser nor the greater Asia, but Asia, properly so called; and which, according to Solinus ^F16 , Lycia and Phrygia bounded on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north; the chief city in it was Ephesus, and so it is distinguished from Phrygia, Galatia, Mysia, and Bithynia, in (Acts 16:6Acts 16:7) as here from Pontus, Galatia, Cappadocia, and Bithynia, and from Pontus and Cappadocia, in (Acts 2:9) though they were all in lesser Asia. Here also were Jews converted on the day of Pentecost; and here likewise Peter is said to preach; and by him, and by the Apostle John, who also lived and died in this country, churches were planted; and churches there were here, even in the "seventh" century, as distinct from the other Asia, greater or less; for out of it bishops were sent to, and were present at, the sixth council at Constantinople, whose names are recorded; yes, in the "eighth" century there were churches and bishops, one of which persuaded Leo to remove images from places of worship; and another was in the Nicene synod ^F17 . The last place mentioned is

Bithynia, of which (See Gill on Acts 16:7). And though the Apostle Paul, and his compassions, were not suffered at a certain time to go into Bithynia, and preach the Gospel there, yet it is certain that it was afterwards carried thither; and as Peter is said to preach in Pontus, Asia, and Capadocia, so likewise in Bithynia; here, according to the Roman martyrology, Luke, the evangelist, died; and, according to tradition, Prochorus, one of the seven deacons in (Acts 6:5) was bishop of Nicomedia, in this country; and Tychicus, of whom the Apostle Paul makes frequent mention, was bishop of Chalcedon, another city in it; and who are both said to be of the seventy disciples; (See Gill on Luke 10:1), and it is certain, from the testimony of Pliny ^F18 , an Heathen writer, in a letter of his to Trajan the emperor, written about the year 104, that there were then great numbers of Christians in Bithynia; not only the cities, but the towns and villages were full of them.

and in the "third" century, the persecution under Dioclesian raged, particularly at Nicomedia, where Anthimus, the pastor of the church in that place, had his head cut off as Eusebius ^F19 relates: in the beginning of the "fourth" century, Nice, in Bithynia, became famous for the council held there under Constantine, against Arius; and in this century, bishops from Bithynia assisted at a synod held at Tyre, in Phoenicia; and in the "fifth" century was held a synod at Chalcedon, a city in this country, against the Nestorinn heresy; and the names of several bishops of Chalcedon, Nicomedia, and Nice, who lived, in this age, are on record; and in the "sixth" century there were bishops from these several places, and others, who were present in the fifth synod at Constantinople; as there were also in the "seventh" century, at the sixth synod held at the same place, whose names are particularly mentioned; and in the "eighth" century bishops from hence were in the Nicene synod; and even in the ninth century there were some that bore the Christian name in Bithynia ^F20 . In these places however, it seems, dwelt many Jews, who were converted to Christ, to whom the apostle inscribes this epistle, and whom he further describes in the following verse.

FOOTNOTES:

• F1: Scorpiace, c. 12.
• F2: Testimon. ad Quirin. l. 3. c. 36, 37, 39.
• F3: Eccl. Hist. l. 3. c. 1.
• F4: Apud Euseb. ib. l. 4. c. 23.
• F5: Ib. l. 7. c. 14. Hieron. Script. Eccles. Catalog. sect. 75.
• F6: Ib. l. 8. c. 12.
• F7: Hist. Eccl. Magdeburg. cent. 2. c. 2. p. 3. cent. 4. c. 2. p. 3. c. 7. p. 289. cent. 5. c. 2. p. 4. c. 1O. p. 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 5.
• F8: Geograph. l. 5. c. 6.
• F9: Polyhist. c. 57.
• F11: Zohar in Gen. fol. 51. 3. & in Exod. fol. 33. 2. & 35. 4.
• F12: Adv. Judaeos, c. 7. ad Scapulam, c. 3.
• F13: Eccl. Hist. l. 6. c. 19.
• F14: lb. l. 8. 12.
• F15: Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. c. 3. p. 11. c. 7. p. 117. cent. 4. c. 2. p. 4. c. 9. p. 350, 390. cent. 5. c. 2. p. 4. c. 10. p. 605, 606. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3.
• F16: C. 53.
• F17: Ib. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5.
• F18: Epist. l. 10. ep. 97.
• F19: Eccl. Hist. l. 8. c. 5, 6.
• F20: Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 3. c. 9. p. 390. cent. 5. c. 2. p. 4. c. 10. p. 601, 602. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. cent. 9. c. 2. p. 3.

Elect according to the foreknowledge of God the Father , &c.] Not to any office, as to that of bishops or presbyters; for though the apostle writes to some of them under this character, (1 Peter 5:1) yet not all; nor were they so called, as a nation, for they were persons scattered about in several countries; nor as a church, for they are not wrote to as such; nor does this character merely design their effectual calling; though as that is a fruit and evidence of election, it is sometimes so styled, and the saints called by grace are said to be chosen; (John 15:19) (1 Corinthians 1:26) but it intends the eternal election of those persons both to grace and glory; which the apostle knew of, not by divine revelation, or any particular discovery made to him; but he concluded it in a judgment of charity, they being all under a profession of faith in Christ, and he having reason to believe that the greater part of them were truly partakers of that faith which demonstrated them to be the elect of God:

the cause, spring, and source of their election was, "the foreknowledge of God the Father": to whom election is commonly ascribed, agreeably to the order of the divine Persons in the Trinity, and their distinct parts in the economy of salvation, though not to the exclusion of the Son and Spirit: and by this his "foreknowledge" is meant, not his eternal, universal, and infallible knowledge, and which is infinite, and reaches to all things and persons, present, future, or possible, for this has for its objects persons whom God never predestinated and chose: though certain it is that he knows and foreknows all whom he does predestinate and choose; nor does it intend the mere decree of election, or God's eternal purpose and resolution to choose, but the spring and source of that act of his: and much less does it mean a bare prescience of men, and choice of them, upon a foresight of faith, holiness, good works, and perseverance therein; for these are all, when genuine, the fruits and effects of election, which are included in it, and secured and brought about by it;

but the sovereign grace, good will, and pleasure of God, or the everlasting love of God the Father, which is the cause of, and has given birth to the act of election, is meant by foreknowledge, joined with affection, delight, and approbation; knowledge, and foreknowledge, as ascribed to the divine Being, often signify such things; see (Psalms 1:6) (2 Timothy 2:19) (Romans 8:29Romans 8:30) (Romans 11:1Romans 11:2) and such a knowledge God the Father had of the persons of the elect from all eternity; and which is the ground and foundation of his choosing them to grace and glory, and not anything in them, or done by them, or anything out of himself; no other reason can be given of it than his own grace, his pure love, and sovereign good will and pleasure:

the means follow, through which they were chosen,

through sanctification of the Spirit ; as in (2 Thessalonians 2:13) . (See Gill on 2 Thessalonians 2:13).

The ends to which the saints are chosen are,

unto obedience and sprinkling of the blood of Jesus Christ ; by "obedience" is meant either the obedience of elect men to Christ, which lies in obeying the truth of the Gospel, called the obedience of faith; and so is the same with the "belief of the truth", which goes along in election with the sanctification of the Spirit, in (2 Thessalonians 2:13) and in submission to Gospel ordinances, and doing all good works in the name, faith, and strength of Christ; and which also are fruits and effects, and so not causes of divine predestination; see (Ephesians 2:10) and also follow upon the sanctification of the Spirit;

or else the obedience of Christ is intended; and so the Arabic version renders it, "unto the obedience of Jesus Christ"; which lay in his performing the precepts of the law, and bearing the penalty of it, death; and by which the chosen seed are justified, or made righteous in the sight of God, and have a title to eternal life and glory, and are safe from wrath to come; and to the enjoyment of this grace, they are chosen of God the Father; and between these two, predestination and justification, there is a close and inseparable connection; so that they that are interested in the one, are in the other; see (Romans 8:30) ,

the sprinkling of the blood of Jesus Christ; does not denote a small quantity of it, for it was shed and poured out in great abundance; but is said in allusion to the sprinkling of the blood of the passover lamb. (Exodus 12:22Exodus 12:23) or to the sprinkling of the blood on the book of the covenant, and on the people at Mount Sinai, (Exodus 24:8) or to other sprinklings of blood in their legal sacrifices: the application of the blood of Christ to the heart, by the Spirit of God, for cleansing, pardon, and justification, is meant; which affords true, solid, conscience peace and joy now, and entitles to eternal happiness and glory; all which are secured by electing grace.

The salutation of these persons follows:

grace unto you, and peace, be multiplied ; which is much the same that is used by the Apostle Paul in all his epistles; (See Gill on Romans 1:7), only Peter adds the word "multiplied"; which makes it more express, and the sense more clear: he means an enlarged view of interest in the love of God, an increase of grace out of the fulness of it in Christ, and of Gospel light, and of the several gifts of the Spirit; and also of all prosperity outward and inward, of a conscience peace through the blood of Christ, which passes all understanding, and a more established and well grounded hope of enjoying eternal peace hereafter. The phrase is Jewish, and is used in their salutations in this form, (ygoy Nwkmlv) , "let your peace be multiplied"^F20 .

FOOTNOTES:

• F20: T. Hieros. Masser Sheni, fol. 56. 3. T. Bab. Sanhedrin, fol. 11. 2.

Blessed be the God and Father of our Lord Jesus Christ
The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness. But God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life. Such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here.

By "God" is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed.

The words are rendered in the Arabic and Ethiopic versions without the copulative "and", thus, "blessed be God the Father"; and if that is retained, they may be rendered thus, "blessed be God, even the Father"; as in (2 Corinthians 1:3) and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; (See Gill on Ephesians 1:3).

which, according to his abundant mercy, has begotten us again :
regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he has made us creatures, and has given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being.

To be "begotten again", and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures:

God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is,

unto a lively hope ;
meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be "lively", or "living", inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end:

or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, "unto hope of life": that is, or eternal life; and so reads one of Stephens's copies.

Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is,

by the resurrection of Jesus Christ from the dead ;
which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power:

or the clause may be connected with the foregoing, "unto a lively hope"; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.

To an inheritance incorruptible
This is a further explanation of the "lively hope", or hope laid up in heaven, which regenerate ones are begotten to: it is an "inheritance"; a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law; for they that are of the law are not heirs; but what is the pure bequest and free gift of God, as a Father to his children; for an inheritance is proper and peculiar to children, nor does it belong to any but them; and it comes to them through the death of the testator, Christ, and of it the Holy Spirit is the pledge and earnest: and here it is said to be

incorruptible ;
it is free from corruption in itself; nor can it be corrupted by others, by moth, or rust, or other things, as gold, silver, and garments may, which are a part of earthly inheritances; nor can it be enjoyed by corrupt persons, either corrupted with sin, or clothed with frailty and mortality; wherefore, in order to inherit it, corruption must put on incorruption, in every sense; other epithets and commendations of it follow:

and undefiled ;
it is in its own nature pure and holy, and free from any defilement of sin; nor are there any of those impurities in it which Jews and Mahometans dream of in their vainly expected earthly paradise; nor will it be possessed by any but undefiled persons, such as are made so through the blood and righteousness of Christ:

and that fadeth not away ;
as do world, and the glory of it, and all inheritances and possessions in it; here is no continuing city, but there is one to come; in this inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing:

reserved in heaven for you ;
the Alexandrian copy reads, "for us"; and the Ethiopic version renders it, "for us and you"; for all the saints; for all who are the elect, according to the foreknowledge of God, and who are begotten again to a lively hope; for these this inheritance is prepared, laid up, and secured in the hands or Christ their feoffee, who has it in trust for them, and with whom they are co-heirs; and it is safe for them "in heaven"; out of the reach of men and devils: this serves both to commend the inheritance, to set forth the excellency of it, lying in such a place as heaven; for the situation of an inheritance adds oftentimes to the valuableness of it; and also the safety and security of it; it is safe, being in heaven, and more so as it is in Christ's hands there.

The Jews are wont to call the future state an inheritance of the land of the living: they say ^F21``this is called (hlxn) , "an inheritance"; and add, but in this world a man has no inheritance, nor continuance;'' so they interpret that phrase, "by the God of your father", in (Genesis 49:25) thus <sup>F23</sup> ``this is (anoxa) , "the inheritance" of the superior place, which is called "heaven";'' and sometimes they style it (hale atnoxa) , "the superior inheritance", or "the inheritance above" ^F24 ; all which agrees with Peter's language.

FOOTNOTES:

• F21: Tzeror Hammor, fol. 150. 3.
• F23: Zohar in Gen. fol. 131. 2.
• F24: Zohar in Exod. fol. 34. 3.

Who are kept by the power of God
This is a description of the persons for whom the inheritance is reserved in heaven; they are not only chosen to salvation, and begotten again to an inheritance, but they are preserved unto it; their happiness is very great; their inheritance is safe in heaven for them, and they are kept below, amidst a thousand snares and difficulties, till they safely arrive to the possession of that: they are kept, not in and by themselves, the way of man is not in himself; nor in the hands of angels, for no such trust does God put in them; but in the hands of Jesus Christ, where they are safe, and out of which none can pluck them; on him, as a foundation, and in him, as a strong hold; they are kept in the love of God, and on his heart, from where they can never be separated, and in the covenant of grace, out of which they will never be put; and in a state of justification, and shall never enter into condemnation; and in the family of God, for, being sons, they are no more servants; and in a state of grace and holiness, in the fear of God, and faith of Christ, and love to both; and in the path of truth, from where they can never finally and totally fall: for though they are not kept from the being of sin, and the workings of it, and slips and falls into it, yet from being destroyed by it; and though not from Satan, and his temptations, yet from being overcome by them; and though not entirely from unbelief, doubts, and fears, yet from final unbelief; for Christ prays for them, that their faith fail not; and from a final and total falling away from grace into sin:

and they are kept thus, not by their own power and might, or that of any mere creature, but "by the power of God"; meaning, not the Gospel, nor the Spirit of God, but the perfection of his power; by which they are kept, as with a guard, or in a garrison, as the word here used signifies; not only angels encamp about them, and salvation is for walls and bulwarks, all around them; but God himself, in the perfection of his power, is a wall of fire to them; he is round about them from henceforth and for ever; their place of defence is the munition of rocks; his name is a strong tower, where they run and are safe: it is added,

through faith ;
some versions read it, "and by faith", as the Syriac and Ethiopic; by that faith which is of the operation of God, of which Christ is the author and finisher, and shall never fail, it being supported by the same power the saints are kept; through faith in the power and faithfulness of God; through faith looking to Christ, leaning on him, and living upon him; by faith getting the victory over the world, and every other enemy, and being more than conquerors, through Christ. That to which the saints are kept is, "unto salvation"; salvation is already obtained for them, by the obedience and sufferings of Christ, and is applied to them in conversion, by the Spirit of Christ; but the full enjoyment of it, which is here intended, is reserved for them in heaven; and to this they are kept, being heirs of it, and shall certainly possess it: and which

is ready to be revealed in the last time ;
it is "ready", being a kingdom prepared from the foundation of the world, and a salvation obtained by the blood of Christ, and a mansion of glory made fit for them, through the presence and intercession of their Redeemer: and it is ready "to be revealed"; in a short time it will be made manifest; at present it is much out of sight; eye has not seen, nor ear heard the full glories of it; saints themselves as yet do not know what they shall be, and have: but "in the last time", when Christ shall come a second time to judge the world, he will raise the dead bodies of his saints; and then this salvation shall be fully manifested to them; and they shall enjoy it both in soul and body to all eternity.