1. This epistle selection, too, is an admonition to good works, or the
fruits of faith. It touches upon nearly every condition of life,
teaching how each individual should live and conduct himself. But
first, Peter admonishes Christians in general that in their
intercourse with gentiles, or the unbelieving world, they give no real
occasion for censure or reproach concerning their conduct. The
admonition seems to hinge upon the fact that Christians, as the
apostle reminds them in the first and second chapters, have been
called to a lively, a never-dying, hope of an imperishable inheritance
in heaven, and of eternal joy and salvation; that they are now
redeemed, having obtained remission of sins through the precious blood
of Christ; and again, that they are become a holy nation and royal
priesthood, to show forth and magnify the grace of God, they who in
time past were not God's people and had not obtained grace. "But now,"
Peter would say, "you have obtained grace through the divine calling
of Christ, through the suffering of your Lord. Live, then, as a holy
people of God and citizens of heaven."
2. We have already heard that in the Christian life are two essential
principles, two principles upon which Christian teachers may lay
emphasis. First, faith in the fact that through Christ's blood we are
released from sin and have forgiveness; second, being forgiven, our
natures are to be changed and we are to walk in newness of life. In
baptism, when we first believe, we obtain not only remission of sins
whereby we are of grace made children of God, but also the power to
purge out, to mortify, the remaining sins. Our transgressions are not
forgiven, Paul says (Rom 1, 6), with the privilege of continuing in
them, as the insolent rejecters of grace imagine. It is this way: Our
sins being blotted out through the blood of Christ, we need not to
make remuneration or render satisfaction for them; we are children of
grace and enjoy forgiveness. Nevertheless, inherent sin is not
entirely purged out, or mortified.