The Epistles of St. Peter

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time.

How easily these early disciples break into doxology! “Whenever some winding in the way of their thought brings the grace of God into view, the song leaps to their lips. The glory of grace strikes the chords of their hearts into music, and life resounds with exuberant praise. It is a stimulating research to study the birthplaces of doxologies in the apostolic writings. Sometimes the march of an argument is stayed while the doxology is sung. Sometimes the Te Deum is heard in the midst of a procession of moral maxims. The environment of the doxology varies, but the operative cause which gives it birth is ever the same. From the height of some ascending argument, or through the lens of some ethical maxim, the soul catches a glimpse of the “riches of His grace,” and the wonderful vision moves it to inevitable and immediate praise. I am not surprised, therefore, to find the doxology forming the accompaniment of a passage which contemplates the glory and the privileges of the re-created life. It is a Te Deum sung during the unveiling of the splendours of redeeming grace. Let us turn our eyes to the vision which has aroused the grateful song. Verse 3 “Blessed be the God and Father... who begat us again.1” “Begat again.” That is one of the unique phrases of the Christian vocabulary. It is not to be found in systems of thought which are alien from the Christian religion. It is not to be found in the vocabulary of any of the modern schools which are severed from the facts and forces of the Christian faith. The emphasis of their teaching gathers round about terms of quite a different order, such as culture, training, discipline, education, evolution. The Christian religion has also much to say about the process of evolution. It dwells at length upon the ministries of “growth,” “training,” “increasing,” “putting on,” “perfecting.” But while it emphasises “growth,” it directs our attention to “birth.” While it magnifies the necessity of wise culture, it proclaims the necessity of good seed. So while the Bible lags behind no school in urging the importance of liberal culture, it stands alone in proclaiming the necessity of right germs. You cannot by culture develop the thorn-bush into a ladened vine. You cannot by the most exquisite discipline evolve “the natural man” into the “measure of the stature of the fulness of Christ.” If we had merely to do with perverted growths, then the trainer and pruner might twist the crooked straight. But we are confronted with more than perverted growths; we have to do with corrupt and rotting seed. If all we needed was the the purification of our conditions, then the City Health Department might lead us into holiness. But we need more than the enrichment of the soil; we need the revitalising of the seed. And so the Christian religion raises the previous question. It begins its ministry at a stage prior to the process of evolution. It discourses on births and generation, on seeds and germs, and proclaims as its primary postulate, “Except a man be born again, he cannot enter into the kingdom of God.”

Now, man is not enamoured of that dogmatic postulate. It smites his pride in the forehead. It lays himself and his counsels in the dust.

It expresses itself in an alien speech. Men are familiar with the word “educate “; the alien word is” regenerate.” Political controversy has familiarised them with the word “reform”; the alien word is “transfigure.” They have made a commonplace of the word “organise “; the alien word is” vitalise.” They have made almost a fetish of the phrase “moral growth “; the alien word is” new birth.” And so we do not like the strange and humbling postulate; but whether we like it or not, the heart of every man bears witness to the truth and necessity of its imperative demand. Man be comes incredulous of the necessity of the new birth when he surveys the lives of others, but not when he contemplates his own. We gaze upon the conduct and behaviour of some man who is dissociated from the Christian Church, or who indeed is hostile or indifferent to the Christian faith. “We mark the integrity of his walk, the seemliness of his behaviour, the purity of all his relationships, the evident loftiness of his ideals, and we then project the sceptical inquiry, Does this man need to be begotten again? I do not accept one man’s judgment as to the necessity of another man’s regeneration. I wish to hear a man’s judgment concerning himself. I would like a man to be brought face to face with the life of Jesus, with all its searching and piercing demands, and with all its marvellous ideals, so marvellously attained, and I would like the man’s own judgment as to what iwould be required before he himself, in the most secret parts of his life, is clothed in the same superlative glory. I think it is impossible to meet with a single unconverted man who does not know that, if ever he is to wear the glory of the Son of God, and to be chaste and illumined in his most hidden thoughts and dispositions, there will have to take place some marvellous and inconceivable transformation. Let any man gaze long on “the unsearchable riches of Christ,” and then let him slowly and deliberately take the inventory of his own life, and I am persuaded he will come to regard the vaunted panaceas of the world as altogether secondary, he will relegate its vocabulary to the secondary, and he will welcome as the only pertinent and adequate speech, “Ye must be born again.”

Into what manner of life are we begotten again? What is the range of its possibilities, and the spaciousness of its prospects? The apostolic doxology winds its way among a wealth of unveiled glories.

“Blessed be the God... who begat us again Verse unto a living hope.” It is a hope affluent in life, It is a vivifying hope. There are hopes that are inoperative, ineffective, uninfluential. They generate no energy. They impart no power to work the mill. But the spiritual hope of the redeemed is living and life-creating, operating as a vital stimulus upon the consecrated race. How the Bible exults in the use of this great characteristic word: “Living Bread!” “Living Water!” “Living Fountains!” “The Living God!” The word conveys the suggestion of superabundant life, exuberant energy, an overflowing vitality. It quickens the sentiments. “We rejoice in hope.” The dispositions dance in the radiant light! It vitalises the thought. The mind which is inspired by the glorious expectation is grandly secure against the encroachment of the evil one. Hope-inspired thought is its own defence. It energises the will. The great hope feeds the will, vivifies it, makes it steadfast and unmovable. Into all this powerful hope are we begotten again by the abundant mercy of God. Verse 4 “Begat us again... unto an inheritance” With our regeneration we become heirs to a glorious spiritual estate, with all its inexhaustible possessions and treasures. How the apostles roll out the New Testament music by ringing the changes upon this eagerly welcomed word! “Heirs of salvation!” “Heirs of the kingdom!” “Heirs together of the grace of lif e!” “Heirs according to the hope of eternal life!”

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