1 Pedro 1:3

Blessed. — A form consecrated to God alone (e.g., Marcos 14:61; Romanos 9:5; 2 Coríntios 11:31), a completely different word from the “blessed,” or happy, of the Beatitudes; and differing from the “blessed” of the Virgin Mary (Lucas 1:28; Lucas 1:42) in that this form implies that blessing is always due on account of something inherent in the person, while that only implies that a blessing has been received. The idea of blessing God (literally, speaking Him well, Salmos 100:3) is, of course, wholly Hebrew.

Of our Lord Jesus Christ. — No longer only “the Lord God of Israel,” as, e.g., 1 Crônicas 29:10; 2 Crônicas 6:4; Lucas 1:68; He is now in a nearer, tenderer relation to these members of the new covenant. He is the Father of the Messiah, and yet the God whom Jesus adores (João 20:17).

Which according to his abundant mercy. — This is the reason for which God deserves blessing from us. The word “according” never means exactly the same as “in” or “by”; here it rather shows that the particular instance was in keeping with what might have been expected, had we but known, from the “much pity” which God must have felt for creatures so forlorn. Our regeneration was no sudden capricious favour.

Hath begotten us again. — Rather, begat us again — the historical moment being here given as that of the resurrection of Christ. This great word, which is St. Peter’s own, being only found again in 1 Pedro 1:20, evidently contains the whole meaning of the being “born from above” or “begotten all over again” of João 3:3, of the “fresh creation” of 2 Coríntios 5:17; Gálatas 6:15, of the “regeneration” of Tito 3:5, of the “begotten of God” in St. John’s Epistle, and (to a certain extent) of the “brought He us forth” of Tiago 1:18. It seems to indicate that, if it takes effect, it makes a complete change not only in the condition and prospects of the man, but in the man himself: such a change, for example, as would pass over an animal if it were suddenly to receive the powers of a human being. It is no metaphor when the change from the natural man to a man united with the Incarnate God is described as an act of creation parallel only to those of the creation of matter and force (Gênesis 1:1), the creation of life (Gênesis 1:21), and the creation of humanity (Gênesis 1:27), for, according to St. Peter’s teaching, we are thus actually made “partakers of the divine nature” (2 Pedro 1:4).

Unto a lively hope. — Or, into a living hope. Before this regeneration there was nothing to look forward to — at best a kind of dead-alive surmise that there might be something beyond the weary world. But as the animal we have imagined would find himself suddenly new-begotten into a state in which he was conscious of himself and of God, so we found ourselves new-begotten into a state of definite and most energetic expectation of whole sæcula sæculorum — worlds beyond worlds — of bliss before us.

By the resurrection of Jesus Christ. — Mystically speaking, the moment of our emergence into this new glow of expectation was that when the Messiah Jesus, who had been cut off, emerged from among the dead. Then we saw it all! St. Peter, indeed, is speaking, so far as himself was concerned, not mystically, but literally, as his history before and after the Resurrection shows. To him, and to the other Apostles, the Resurrection was a regeneration, and they became new beings. To subsequent Christians precisely the same effect takes place when (suddenly or gradually) the fact of the Resurrection is acknowledged and its significance realised. (See what St. Paul says, Filipenses 3:10.) Yet we must not confine the meaning of the words to the effects of this conscious realisation. St. Peter is viewing the transaction theologically, i.e., from God’s point of view, not phenomenally, from man’s. He speaks of the begetting, not of the being born — of the Resurrection itself, not of the preaching of the Resurrection. To God, with whom, according to St. Peter, time does not exist (2 Pedro 3:8), there is no interval between His begetting of Christ again from the dead (Atos 13:33; Apocalipse 1:5), and His begetting of us again thereby. In the mystery of our union with the Incarnate Word, His historical resurrection did, through baptism, in some ineffable manner, infuse into us the grace which makes new creatures of us. Archbishop Leighton says well, “Not only is it (the Resurrection) the exemplar, but the efficient cause of our new birth.” (See below, 1 Pedro 3:21, and Romanos 6:4.)