As Living Stones

      4And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, 5you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

6For this is contained in Scripture:
         “BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone,
         AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

7This precious value, then, is for you who believe; but for those who disbelieve,
         “THE STONE WHICH THE BUILDERS REJECTED,
         THIS BECAME THE VERY CORNER stone,”

8and,
         “A STONE OF STUMBLING AND A ROCK OF OFFENSE”;
         for they stumble because they are disobedient to the word, and to this doom they were also appointed.

      9But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.

      11Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. 12Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.

Honor Authority

      13Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, 14or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15For such is the will of God that by doing right you may silence the ignorance of foolish men. 16Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. 17Honor all people, love the brotherhood, fear God, honor the king.

      18Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. 20For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

Christ Is Our Example

      21For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. 25For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.

Parallel Verses

New American Standard Bible (©1995)
if you have tasted the kindness of the Lord.

GOD'S WORD® Translation (©1995)
Certainly you have tasted that the Lord is good!

King James Bible
If so be ye have tasted that the Lord is gracious.

Douay-Rheims Bible
If so be you have tasted that the Lord is sweet.

Darby Bible Translation
if indeed ye have tasted that the Lord is good.

English Revised Version
if ye have tasted that the Lord is gracious:

Webster's Bible Translation
If indeed ye have tasted that the Lord is gracious.

Weymouth New Testament
if you have had any experience of the goodness of the Lord.

World English Bible
if indeed you have tasted that the Lord is gracious:

Young's Literal Translation
if so be ye did taste that the Lord is gracious,

Cross References

Psalm 34:8 O taste and see that the LORD is good; How blessed is the man who takes refuge in Him!

Titus 3:4 But when the kindness of God our Savior and His love for mankind appeared,

Hebrews 6:5 and have tasted the good word of God and the powers of the age to come,

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 2

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (v. 1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ (v. 13 to the end).

Verses 1-3

The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an incorruptible seed, and saying that it liveth and abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all malice, etc. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration.

I. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more."

1. The sins to be put off, or thrown aside, are, (1.) Malice, which may be taken more generally for all sorts of wickedness, as Jam. 1:21; 1 Co. 5:8. But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another. (2.) Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage. (3.) Hypocrisies. The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts. (4.) All envies; every thing that may be called envy, which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours. (5.) Evil speaking, which is detraction, speaking against another, or defaming him; it is rendered backbiting, 2 Co. 12:20; Rom. 1:30.

2. Hence learn, (1.) The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations. (2.) Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do. (3.) Whereas it is said all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare. (4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God.

II. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the word of God, which word is here called reasonable milk, only, this phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, who often corrupt the word of God, 2 Co. 2:17. The manner in which they are to desire this sincere milk of the word is stated thus: As new-born babes. He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2 Pt. 3:18. Learn, 1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain. 2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better.

III. He adds an argument from their own experience: If so be, or since that, or forasmuch as, you have tasted that the Lord is gracious, v. 3. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins (v. 1); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The next verse assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace. 2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day. 3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life. 4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.

Calvin's Commentary

1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

1. Proinde deposita omni malitia et omni dolo et simulationibus et invidiis et omnibus obtrectationibus,

2. As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

2. Tanquam mod? geniti infantes, lac rationale et dolo vacuum appetite, ut per illud subolescatis:

3. If so be ye have tasted that the Lord is gracious.

3. Si quidem gustastis qu?d benignus sit Dominus;

4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

4. Ad quem accedentes, qui est lapis vivus, ab hominibus quidera reprobatus, apud Deum vero electus ac pretiosus;

5. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

5. Ipsi quoque tanquam vivi lapides, aedificamini, domus spirituales, sacerdotium sanctum, ad offerendas spirituales hostias, acceptas Deo per Jesum Christum.

After having taught the faithful that they had been regenerated by the word of God, he now exhorts them to lead a life corresponding with their birth. For if we live in the Spirit, we ought also to walk in the Spirit, as Paul says. (Galatians 5:25.) It is not, then, sufficient for us to have been once called by the Lord, except we live as new creatures. This is the meaning. But as to the words, the Apostle continues the same metaphor. For as we have been born again, he requires from us a life like that of infants; by which he intimates that we are to put off the old man and his works. Hence this verse agrees with what Christ says,

"Except ye become like this little child, ye shall not enter into the kingdom of God." (Matthew 18:3.)

Infancy is here set by Peter in opposition to the ancientness of the flesh, which leads to corruption; and under the word milk, he includes all the feelings of spiritual life. For there is also in part a contrast between the vices which he enumerates and the sincere milk of the word; as though he had said, "Malice and hypocrisy belong to those who are habituated to the corruptions of the world; they have imbibed these vices: what pertains to infancy is sincere simplicity, free from all guile. Men, when grown up, become imbued with envy, they learn to slander one another, they are taught the arts of mischief; in short, they become hardened in every kind of evil: infants, owing to their age, do not yet know what it is to envy, to do mischief, or the like things." He then compares the vices, in which the oldness of the flesh indulges, to strong food; and milk is called that way of living suitable to innocent nature and simple infancy.

1. All malice There is not here a complete enumeration of all those things which we ought to lay aside; but when the Apostles speak of the old man, they lay down as examples some of those vices which mark his whole character.

"Known," says Paul, "are the works of the flesh, which are these," (Galatians 5:19;)

and yet he does not enumerate them all; but in those few things, as in a mirror, we may see that immense mass of filth which proceeds from our flesh. So also in other passages, where he refers to the new life, he touches only on a few things, by which we may understand the whole character.

What, then, he says amounts to this, -- "Having laid aside the works of your former life, such as malice, deceit, dissimulations, envyings, and other things of this kind, devote yourselves to things of an opposite character, cultivate kindness, honesty," etc. He, in short, urges this, that new morals ought to follow a new life.

2. The sincere milk of the word This passage is commonly explained according to the rendering of Erasmus, "Milk not for the body but for the soul;" as though the Apostle reminded us by this expression that he spoke metaphorically. I rather think that this passage agrees with that saying of Paul,

"Be ye not children in understanding, but in malice." (1 Corinthians 14:20.)

That no one might think that infancy, void of understanding and full of fatuity, was commended by him, he in due time meets this objection; so he bids them to desire milk free from guile, and yet mixed with right understanding. We now see for what purpose he joins these two words, rational and guileless, (logikon kai adolos.) For simplicity and quickness of understanding are two things apparently opposite; but they ought to be mixed together, lest simplicity should become insipid, and lest malicious craftiness should creep in for want of understanding. This mingling, well regulated, is according, to what Christ says,

"Be ye wise as serpents, and harmless as doves." (Matthew 10:16.)

And thus is solved the question which might have been otherwise raised. [19]

Paul reproves the Corinthians because they were like children, and therefore they could not take strong food, but were fed with milk. (1 Corinthians 3:1.) Almost the same words are found in Hebrews 5:12. But in these passages those are compared to children who remain always novices and ignorant scholars in the doctrine of religion, who continued in the first elements, and never penetrated into the higher knowledge of God. Milk is called the simpler mode of teaching, and one suitable to children, when there is no progress made beyond the first rudiments. Justly, then, does Paul charge this as a fault, as well as the author of the Epistle to the Hebrews. But milk, here, is not elementary doctrine, which one perpetually learns; and never comes to the knowledge of the truth, but a mode of living which has the savor of the new birth, when we surrender ourselves to be brought up by God. In the same manner infancy is not set in opposition to manhood, or full age in Christ, as Paul calls it in Ephesians 4:13, but to the ancientness of the flesh and of former life. Moreover, as the infancy of the new life is perpetual, so Peter recommends milk as a perpetual aliment, for he would have those nourished by it to grow.

3 If so be that ye have tasted; or, If indeed ye have tasted. He alludes to Psalm 34:8,

"Taste and see that the Lord is good."

But he says that this taste is to be had in Christ, as, doubtless, our souls can find no rest anywhere but in him. But he has drawn the ground of his exhortation from the goodness of God, because his kindness, which we perceive in Christ, ought to allure us; for what follows,

To whom coming, is not to be referred simply to God, but to him as he is revealed to us in the person of Christ. Now, it cannot be but that the grace of God must powerfully draw us to himself and inflame us with the love of him by whom we obtain a real perception of it. If Plato affirmed this of his Beautiful, of which a shadowy idea only he beheld afar off, much more true is this with regard to God.

Let it then be noticed, that Peter connects an access to God with the taste of his goodness. For as the human mind necessarily dreads and shuns God, as long as it regards him as rigid and severe; so, as soon as he makes known his paternal love to the faithful, it immediately follows that they disregard all things and even forget themselves and hasten to him. In short, he only makes progress in the Gospel, who in heart comes to God.

But he also shews for what end and to what purpose we ought to come to Christ, even that we may have him as our foundation. For since he is constituted a stone, he ought to be so to us, so that nothing should be appointed for him by the Father in vain or to no purpose. But he obviates an offense when he allows that Christ is rejected by men; for, as a great part of the world reject him, and even many abhor him, he might for this reason be despised by us; for we see that some of the ignorant are alienated from the Gospel, because it is not everywhere popular, nor does it conciliate favor to its professors. But Peter forbids us to esteem Christ the less, however despised he may be by the world, because he, notwithstanding, retains his own worth and honor before God.

5. Ye also, as lively or living stones, are built up The verb may be in the imperative as well as in the indicative mood, for the termination in Greek is ambiguous. But in whatever way it is taken, Peter no doubt meant to exhort the faithful to consecrate themselves as a spiritual temple to God; for he aptly infers from the design of our calling what our duty is. We must further observe, that he constructs one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that one temple may be made of us all. Then, as it is true that each one is a temple in which God dwells by his Spirit, so all ought to be so fitted together, that they may form one universal temple. This is the case when every one, content with his own measure, keeps himself within the limits of his own duty; all have, however, something to do with regard to others.

By calling us living stones and spiritual building, as he had before said that Christ is a living stone, he intimates a comparison between us and the ancient temple; and this serves to amplify divine grace. For the same purpose is what he adds as to spiritual sacrifices For by how much the more excellent is the reality than the types, by so much the more all things excel in the kingdom of Christ; for we have that heavenly exemplar, to which the ancient sanctuary was conformable, and everything instituted by Moses under the Law.

A holy priesthood It is a singular honor, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. But Peter mentions this double honor, in order to stimulate us more effectually to serve and worship God. Of the spiritual sacrifices, the first is the offering of ourselves, of which Paul speaks in Romans 12:1; for we can offer nothing, until we offer to him ourselves as a sacrifice; which is done by denying ourselves. Then, afterwards follow prayers, thanksgiving, almsdeeds, and all the duties of religion.

Acceptable to God. It ought also to add not a little to our alacrity, when we know that the worship we perform to God is pleasing o him, as doubt necessarily brings sloth with it. Here, then, is the third thing that enforces the exhortation; for he declares that what is required is acceptable to God, lest fear should make us slothful. Idolaters are indeed under the influence of great fervor in their fictitious forms of worship; but it is so, because Satan inebriates their minds, lest they should come to consider their works; but whenever their consciences are led to examine things, they begin to stagger. It is, indeed, certain that no one will seriously and from the heart devote himself to God, until he is fully persuaded that he shall not labor in vain.

But the Apostle adds, through Jesus Christ There is never found in our sacrifices such purity, that they are of themselves acceptable to God; our self-denial is never entire and complete, our prayers are never so sincere as they ought to be, we are never so zealous and so diligent in doing good, but that our works are imperfect, and mingled with many vices. Nevertheless, Christ procures favor for them. Then Peter here obviates that want of faith which we may have respecting the acceptableness of our works, when he says, that they are accepted, not for the merit of their own excellency, but through Christ. And it ought to kindle the more the ardor of our efforts, when we hear that God deals so indulgently with us, that in Christ he sets a value on our works, which in themselves deserve nothing. At the same time, the words, by or through Christ, may be fitly connected with offering; for a similar phrase is found in Hebrews 13:15,

"Through him let us offer the sacrifice of praise to God."

The sense, however, will remain the same; for we offer sacrifices through Christ, that they may be acceptable to God.

Footnotes:

[19] Our version here seems to convey the most suitable meaning, by taking logikon for tou logou; see similar instances in ver. 13 and 1 Peter 3:7. It is the wordy milk, or milk made up of the word; the word is the milk. Then adolon is to be taken in its secondary meaning: when applied to persons, it means undeceitful, or guileless; but when to things, genuine, pure, unadulterated, unmixed with anything deleterious. We may, therefore, render the words, "Desire the pure milk of the word." It is a milk not adulterated by water or by anything poisonous. There is no contrast here between milk and strong food; but it includes all that is necessary as an aliment for the soul, when renewed. The Word had before been represented as the instrument of the new birth; it is now spoken of as the food and aliment of the new-born. -- Ed.

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The Jewish Rebellions
1 PETER ii. 11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. I think that you will understand the text, and indeed the whole of St. Peter's first Epistle, better, if I explain to you somewhat the state of the Eastern countries of the world in St. Peter's time. The Romans, a short time before St. Peter was born, had conquered all the nations round them, and brought them under law and regular government. St. Peter now tells those …
Charles Kingsley—Discipline and Other Sermons

Christ the Exemplar
'For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps.'--1 Peter ii. 21. These words are a very striking illustration of the way in which the Gospel brings Christ's principles to bear upon morals and duty. The Apostle is doing nothing more than exhorting a handful of slaves to the full and complete and patient acceptance of their hard lot, and in order to teach a very homely and lowly lesson to the squalid minds of a few captives, …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Transcriber's Note:
List of corrections and amendments made: Ephesians: Page 36: added closing quote after "the event of our inheritance" (line 3) 102: "gentle words ot" to "to" 154: "it" added in "what it is to hear" 263: [Preached on Whitsunday] was a footnote. 286: (R.V.) to (R.V.). for consistency with other references. 286: "please to understand" to "do" 287: "we shoud be entitled" to "should" 391: added -- and changed Ephes. to Eph. for consistency with other headings 391: added colon after "Mark its …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Spiritual Sacrifices
'... Spiritual sacrifices, acceptable to God by Jesus Christ.'--1 Peter ii. 5. In this verse Peter piles up his metaphors in a fine profusion, perfectly careless of oratorical elegance or propriety. He gathers together three symbols, drawn from ancient sacrificial worship, and applies them all to Christian people. In the one breath they are 'temples,' in the next 'priests,' in the third 'sacrifices.' All the three are needed to body out the whole truth of the relationship of the perfect universal …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Mirrors of God
... That ye should show forth the praises of Him who hath called you out of darkness ...'--1 Peter ii. 9. The Revised Version, instead of 'praises,' reads excellencies--and even that is but a feeble translation of the remarkable word here employed. For it is that usually rendered 'virtues'; and by the word, of course, when applied to God, we mean the radiant excellencies and glories of His character, of which our earthly qualities, designated by the same name, are but as shadows. It is, indeed, …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Living Stones on the Living Foundation Stone
'To Whom coming, as unto a living stone ... ye also, as living stones, are built up.'--1 Peter ii. 4, 5. I wonder whether Peter, when he wrote these words, was thinking about what Jesus Christ said to him long ago, up there at Caesarea Philippi. He had heard from Christ's lips, 'Thou art Peter, and on this rock I will build My Church.' He had understood very little of what it meant then. He is an old man now, years of experience and sorrow and work have taught him the meaning of the words, and he …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Christ Precious to Believers
This remark is uttered by way of introduction, it may seem egotistical, but that I cannot help. I must give glory to God in the midst of the great congregation, and pay my vows to the Lord now in the midst of all his saints, in the midst of thee, O Jerusalem. My text states a positive fact, namely, that Christ is precious to believers. This shall be the first part of our discourse; then in the second we will try to answer the question, why is Jesus Christ so precious to his believing people? And …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Coming to Christ
"To whom coming."--1 Peter 2:4. IN THESE three words you have, first of all, a blessed person mentioned, under the pronoun "whom"--"To whom coming." In the way of salvation we come alone to Jesus Christ. All comings to baptism, comings to confirmation, comings to sacrament are all null and void unless we come to Jesus Christ. That which saves the soul is not coming to a human priest, nor even attending the assemblies of God's saints; it is coming to Jesus Christ, the great exalted Saviour, once slain, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Lively Stones. Rev. W. Morley Punshon.
"Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."--1 PETER ii. 5. There is a manifest reference in the fourth verse to the personage alluded to in Psalm cxviii. 22, 23: "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes." And this passage is applied by Christ to himself in Matthew xxi. 42: "Jesus saith unto them, Did …
Knowles King—The Wesleyan Methodist Pulpit in Malvern

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject …
Charles Hadden Spurgeon—Till He Come

That the Grace of God Doth not Join Itself to those who Mind Earthly Things
"My Son, precious is My grace, it suffereth not itself to be joined with outward things, nor with earthly consolations. Therefore thou oughtest to cast away all things which hinder grace, if thou longest to receive the inpouring thereof. Seek a secret place for thyself, love to dwell alone with thyself, desire the conversation of no one; but rather pour out thy devout prayer to God, that thou mayest possess a contrite mind and a pure conscience. Count the whole world as nought; seek to be alone …
Thomas A Kempis—Imitation of Christ

"For Hereunto were Ye Called; Because Christ Also Suffered for You...
"For hereunto were ye called; because Christ also suffered for you, leaving you an example, that ye should follow in his steps." It was Friday morning and the Rev. Henry Maxwell was trying to finish his Sunday morning sermon. He had been interrupted several times and was growing nervous as the morning wore away, and the sermon grew very slowly toward a satisfactory finish. "Mary," he called to his wife, as he went upstairs after the last interruption, "if any one comes after this, I wish you would …
Charles M. Sheldon—In His Steps

Defective Learning.
"He that believeth on Him shall not be confounded."--1 Peter ii. 6. St. Paul declares that faith is the gift of God (Ephes. ii. 8). His words, "And that not of yourselves, it is the gift of God," refer to the word "faith." A new generation of youthful expositors confidently assert that these words refer to "by grace are ye saved." The majority of them are evidently ignorant of the history of the exegesis of the text. They only know that the pronoun "that" in the clause "and that not of yourselves" …
Abraham Kuyper—The Work of the Holy Spirit

From Gallienus to the End of the Last Persecution (Ad 261-313)
Valerian, who had treated the Christians so cruelly, came to a miserable end. He led his army into Persia, where he was defeated and taken prisoner. He was kept for some time in captivity; and we are told that he used to be led forth, loaded with chains, but with the purple robes of an emperor thrown over him, that the Persians might mock at his misfortunes. And when he had died from the effects of shame and grief, it is said that his skin was stuffed with straw, and was kept in a temple, as a remembrance …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3

Justification by an Imputed Righteousness;
OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. ADVERTISEMENT BY THE EDITOR. This is one of those ten excellent manuscripts which were found among Bunyan's papers after his decease in 1688. It had been prepared by him for publication, but still wanted a few touches of his masterly hand, and a preface in his characteristic style. He had, while a prisoner for nonconformity, in 1672, published a treatise upon this subject, in reply to Mr. Fowler, who was soon after created Bishop of Gloucester; but that was …
John Bunyan—The Works of John Bunyan Volumes 1-3

God's Peace Obtained in Answer to Prayer
GOD'S PEACE OBTAINED IN ANSWER TO PRAYER ". . . Let your requests be made known unto God. And the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus." -- Phil. 4:6, 7. When we make our requests known unto God by prayer and supplication with thanksgiving we are assured of receiving His peace through Christ Jesus. When we enter into the sacred Presence of the Prince of Peace, we enter into the place of perfect peace. The house of prayer is the sanctuary …
T. M. Anderson—Prayer Availeth Much

Bethesda and the Sanhedrin
"Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water." At certain seasons the waters of this pool were agitated, and it was commonly believed that this was the result of supernatural power, and that whoever first after the troubling of the pool stepped into the waters, would be healed of whatever disease he had. Hundreds …
Ellen Gould White—The Desire of Ages

The First Wall.
Let us, in the first place, attack the first wall. It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member …
Martin Luther—First Principles of the Reformation

Some Other Writers of the New Testament
[Illustration: (drop cap L) Ancient engraving of man reading scroll] Let us now look at the rest of the books which make up the New Testament. In the days when Paul preached at Athens, the old capital of Greece, much of the ancient splendour and power of the Greek people had passed away, for the Romans had conquered their country, and they were no longer a free nation. Yet, although the Greeks had been forced to yield to Rome, their conquerors knew that the Grecian scholars and artists were far …
Mildred Duff—The Bible in its Making

The Church Triumphant
More than eighteen centuries have passed since the apostles rested from their labors, but the history of their toils and sacrifices for Christ's sake is still among the most precious treasures of the church. This history, written under the direction of the Holy Spirit, was recorded in order that by it the followers of Christ in every age might be impelled to greater zeal and earnestness in the cause of the Saviour. The commission that Christ gave to the disciples, they fulfilled. As these messengers …
Ellen Gould White—The Acts of the Apostles

Protest of the Princes
One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage, faith, and firmness of those men of God gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are "the very essence of Protestantism."--D'Aubigne, b. 13, ch. 6. A dark and threatening day had come for the Reformation. Notwithstanding the Edict …
Ellen Gould White—The Great Controversy

Of the Primacy of the Romish See.
1. Brief recapitulation. Why the subject of primacy not yet mentioned. Represented by Papists as the bond of ecclesiastical unity. Setting out with this axiom, they begin to debate about their hierarchy. 2. Question stated. An attempted proof from the office of High Priest among the Jews. Two answers. 3. Arguments for primacy from the New Testament. Two answers. 4. Another answer. The keys given to the other apostles as well as to Peter. Other two arguments answered by passages of Cyprian and Augustine. …
John Calvin—The Institutes of the Christian Religion