1 Peter 1:9

Salvation - From all sin into all holiness, which is the qualification for, the forerunner and pledge of, eternal salvation.

Receiving the end of your faith, even the salvation of your souls. Which is a just and sufficient ground of joy and rejoicing. "Salvation" intends spiritual and eternal salvation; that which God appointed his people to from all eternity, which is obtained by Christ, applied by the Spirit, and will be fully enjoyed in heaven: this is the salvation "of souls": which are of more worth than a world; and the redemption of which is precious, and requires a great price, and for which a great price is paid, as in 1Pe 1:

Receiving the end of your faith, even the salvation of your souls - The result or object of your faith; that is, what your faith is designed and adapted to secure. Compare the notes at Rom 10:4. The word rendered receiving is used here as indicating that they would surely obtain that. They even now had such peace and joy in believing, that it furnished undoubted evidence that they would be saved; and such that it might be said that even now they were saved.

Receiving--in sure anticipation; "the end of your faith," that is, its crowning consummation, finally completed "salvation" (Peter here confirms Paul's teaching as to justification by faith): also receiving now the title to it and the first-fruits of it. In 1Pe 1:10 the "salvation" is represented as already present, whereas "the prophets" had it not as yet present.

A VERY formidable difficulty frequently besets earnest but uninstructed minds who are seeking the Savior. They do not find it difficult to believe that Jesus is the Son of God, that He is a Savior, that He is mighty to save—their difficulty lies in getting at Him. They believe that the medicine will cure, but their question is, how shall they drink it? They are convinced that a touch of the hem of the Savior's garment would heal their diseases, but their question is how to touch.

A VERY formidable difficulty frequently besets earnest but uninstructed minds who are seeking the Savior. They do not find it difficult to believe that Jesus is the Son of God, that He is a Savior, that He is mighty to save—their difficulty lies in getting at Him. They believe that the medicine will cure, but their question is, how shall they drink it? They are convinced that a touch of the hem of the Savior's garment would heal their diseases, but their question is how to touch. By what means shall they be brought into contact with Christ and a Savior become the Savior of their souls? The constant aim of the Gospel ministry should be to remove such difficulties as these out of the way of coming souls, and we shall try this morning, as God shall help us, to lift out that stone and fill up that miry place in the king's highway that some may today be enabled to come to Jesus—understanding what that coming means—and exercising it before they leave this house. It is very common to meet with persons who say, "I wish that I had heard the Savior—actually heard Him speak. If I could have listened to that matchless eloquence of which it is written, 'Never man spoke like this Man,' I should have been convinced, melted, led to penitence and inspired with faith. I wish I could have heard Him pronounce those words, 'Come unto Me, all you that labor and are heavy laden, and I will give you rest.' I would have leaped from among the crowd, and I would have cried, 'Master, I come! Your invitation draws me! Here I am, a heavy-laden sinner, give me rest.' " You have also wished that you had been able literally to touch Him—to have put your finger into the print of the nails—and to have thrust your hand into His side. It seems to you that then you could have believed.

THESE two texts will be, to me, as a bow and a sword—the first for shooting the arrows of the Truth of God and the second for close quarters in dealing with individual consciences. You will see the reason for the pair of texts as we proceed. May the Holy Spirit make use of both according to His own mind. Last Sabbath I preached upon the God of salvation [#1523—The Royal Prerogative]—this morning our principal objective is to speak of that salvation, itself.

THESE two texts will be, to me, as a bow and a sword—the first for shooting the arrows of the Truth of God and the second for close quarters in dealing with individual consciences. You will see the reason for the pair of texts as we proceed. May the Holy Spirit make use of both according to His own mind. Last Sabbath I preached upon the God of salvation [#1523—The Royal Prerogative]—this morning our principal objective is to speak of that salvation, itself. I then tried to show that God is always the same and that the God of the Old Testament, unto whom belongs the issues, or escapes from death, is still the God of our salvation. My first text runs upon the same line, for it teaches us that the Prophets of old, who spoke by the power of the Holy Spirit, testified concerning the same salvation which has been reported to us by the Apostles as actually accomplished. There has been no new salvation! There has been a change in the messengers, but they have all spoken of one thing and, though their tidings have been more clearly understood in these latter days, the substance of the good news is still the same. The Old Testament and the New are one, inspired by the same Spirit and filled with the same Subject, namely, the one promised Messiah. The Prophets foretold what the Apostles reported. The Seers looked forward and the Evangelists look backward— but their eyes meet at one place—they see eye to eye and both behold the Cross. I shall aim, this morning, at commending the salvation of God to those of you who possess it, that you may be the more grateful for your choice inheritance. But I will still more labor to commend it to those who possess it not, that having some idea of the greatness of its value, they may be stirred up to seek it for themselves.

[Another Sermon by Mr. Spurgeon upon the same text is #698, Volume 12—SEEING IS NOT BELIEVING, BUT BELIEVING IS SEEING.] We usually speak of the greater benefits of salvation as being in the future. We desire that we may be found in Christ in the day of His appearing and that we may have a share in His eternal Glory. But, Beloved, salvation is not altogether a thing of the future—it is very decidedly a present matter, a blessing to be possessed now and to be enjoyed now—and our text brings out that idea very clearly!

[Another Sermon by Mr. Spurgeon upon the same text is #698, Volume 12—SEEING IS NOT BELIEVING, BUT BELIEVING IS SEEING.] We usually speak of the greater benefits of salvation as being in the future. We desire that we may be found in Christ in the day of His appearing and that we may have a share in His eternal Glory. But, Beloved, salvation is not altogether a thing of the future—it is very decidedly a present matter, a blessing to be possessed now and to be enjoyed now—and our text brings out that idea very clearly! Peter does not write about the elect strangers hoping to receive salvation, by-and-by, but putting it all in the present tense, he says, "Whom having not seen, you love. Though now...you rejoice... receiving the end of your faith, even the salvation of your souls." The perfection of salvation is reserved for the Second Coming of the Lord, for at present the body is mortal because of sin—it is subject to pain and it will die unless the Lord should first come and it will, for a while, lie in the grave. But at His appearing shall be a resurrection of the body and then body and soul reunited shall experience the fullness of salvation! In that respect, therefore, salvation still remains in part a matter for the future, yet with the true child of God, the essence of salvation is a thing of today. Even now we rejoice with unspeakable joy and full of glory, receiving the end of our faith, even the salvation of our souls! I am going to speak upon this matter in the following way. First, we will enquire, what part of salvation do we receive here and now? Secondly, how do we now receive salvationl And then, thirdly we will make the solemn enquiry for all here, Have we received salvation, and if so, how far have we gone in the reception of it? I.

Receiving the end of your faith - Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word τελος, end, is often used so as to imply the issue or reward of any labor or action. Salvation of your souls - The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.