NASB (UPDATED) TEXT: 1Pe 1:1-2 1Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen 2according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
1Pe 1:1 "Peter" Peter was the obvious spokesman for the twelve Apostles. He was a part of the inner circle (Peter, James, and John). Peter's eyewitness account of Jesus' life and teachings (cf. 1Pe 5:1 ) is recorded in the Gospel of Mark (possibly the first Gospel written; also possibly written by Mark from Peter's sermons in Rome).
Jesus' special relationship to Peter is documented in both Matthew 1:6 and John 2:1 . However, this special relationship was not acknowledged as headship. Peter as the leader (Pope) of western Christendom is a historical development (as is the Roman Catholic view of Mary), not a clear biblical teaching. 1 Peter gives a window into the pastoral heart and tumultuous life of this wonderful leader.
The term petros in Greek means "a detached stone" in contrast to (petra, i.e., feminine) "bedrock" (cf. Mat 16:18 ); in Aramaic both would have been translated Cephas; any distinction between the two Greek terms would have been missing in Jesus' words to Peter!
▣ "an apostle" This was used in rabbinical Judaism with the connotation of "one sent with authority." Peter is always listed first. Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk 6:13 ). This term is often used of Jesus being sent from the Father (cf. Mat 10:40 ; Mar 9:37 ; Luk 9:48 ; Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 6:29 ; Joh 6:38-40 ; Joh 6:57 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:8 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). The Twelve are listed in Mat 10:1-4 ; Mar 3:13-19 ; Luk 6:12-16 ; Act 1:12-13 .
▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Mat 1:21 ). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3 ). See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 60:3 ) <http://www.freebiblecommentary.org/special_topics/anointing.html> in the Bible at Mar 6:13 .
NASB "to those who reside as aliens"
NKJV "to the pilgrims of the diaspora"
NRSV "to the exile of the Dispersion"
TEV "to God's chosen people who live as refugees"
NJB "to all those living as aliens"
This cyclical letter was sent to congregations of mostly Gentile believers (1Pe 1:14 ; 1Pe 1:18 ; 1Pe 2:9-10 ; 1Pe 2:12 ; 1Pe 4:3-4 ). Peter often uses OT terminology to describe the NT Church (cf. 1Pe 2:5 ; 1Pe 2:9 ).
▣ "scattered throughout" This is literally "diaspora," which means "to sow." This term was usually used by Palestinian Jews to refer to Jews living outside of Palestine (cf. Joh 7:35 ). Peter uses it to refer to churches made up of Gentiles and Jewish believers in northern Asia Minor. These believers are now citizens of heaven (cf. Php 3:20 ; Heb 11:8-10 ; Heb 11:13-16 ), but for the remainder of their earthly lives they live as aliens and exiles.
▣ "Pontus, Galatia, Cappadocia, Asia, and Bithynia" Pontus was not a Roman province. This list refers mostly to racial groups. The list seems to reflect the route of the bearer of this letter, starting at Sinope on the Black Sea and moving clockwise back to Bithynia. Several of these groups are mentioned as being present at Pentecost (cf. Act 2:9-11 ).
1Pe 1:2 "who are chosen according to the foreknowledge of God the Father" This is a strong emphasis on the sovereignty of God (which characterizes 1 Peter), often used in the OT to acknowledge YHWH's choice of Israel (cf. Deu 4:37 ; Deu 7:6-7 ; Deu 14:2 ; Isa 65:9 ). In the OT election is related to service; however, in the NT the term relates to spiritual salvation.
Foreknowledge (the noun [prognôsis] only here and Act 2:23 ; the verb [proginôskô] is used theologically in Rom 8:29 ; Rom 11:2 ) is not related to human effort or merit (cf. Eph 2:8-9 ; 2Ti 1:9 ; Tit 3:5 ). God is sovereign and all history is present to Him. Only humans experience time as past, present, and future. Remember that Peter, the spokesman for the Apostolic group and denier of the Lord, is the one who writes these words. Peter was chosen because of who God is, not because of who Peter was! God's grace is not related to foreknowledge or else salvation would be based on a future human act.
The Trinity is actively seen here: the Father (1Pe 1:3-5 ); the Son (1Pe 1:6-9 ); and the Holy Spirit (1Pe 1:10-12 ). The word "Trinity" is not a biblical term, but the Triune God is often mentioned in unified contexts. See Special Topic: The Trinity at Mar 1:11 .
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE <http://www.freebiblecommentary.org/special_topics/election.html>
▣ "by the sanctifying work of the Spirit" "Sanctify" is from the same Greek root as "saint" or "holy"; in Aramaic this root implies "set apart for a special task." Believers are the "called out, separated, and task-assigned ones" (cf. 2Th 2:13 , which is also a Trinitarian passage).
This opening affirmation of the redemptive functions of all three persons of the Trinity in relation to fallen mankind's sin problem is crucial in understanding Peter's gospel.
1. The Father – chose
2. The Spirit – sanctified
3. The Son – laid down His life
Since this phrase is found in both 2Th 2:13 and 1Pe 1:2 , it is interesting to speculate whether Silvanus (cf. 1Pe 5:12 , also called Silas) may have been the scribe Peter used to write 1 Peter as well as the scribe Paul used to write 1 and 2 Thessalonians (cf. 1Th 1:1 ; 2Th 1:1 ). There are several hints like this throughout 1 Peter. See Special Topic: The Personhood of the Spirit at Mar 3:29 . This also demonstrates the freedom of composition (i.e., words and phrases) given to scribes on common liturgical phrasing used by the early church community.
▣ "to obey Jesus Christ" The Bible presents mankind's relationship with God in covenantal terms. God always takes the initiative and sets the agenda, but mankind must respond in repentance, faith, obedience, service, and perseverance. We are saved to serve! Obedience is crucial (cf. Luk 6:46 ; Eph 2:10 ). See SPECIAL TOPIC: COVENANT <http://www.freebiblecommentary.org/special_topics/covenant.html> at Mar 14:24 .
▣ "and be sprinkled with His blood" This is an OT metaphor for
1. cleansing and forgiveness (cf. Lev 14:1-7 )
2. inaugurating the book of the Covenant (cf. Exo 24:3-8 )
3. installment into a new position (cf. Exo 29:20-22 )
Jesus' sacrifice (cf. Isaiah 5:3 ; Mar 10:45 ; 2Co 5:21 ) allows His followers to be accepted, cleansed, forgiven, and to obtain a new relationship with God (cf. Heb 10:22 ; Heb 12:24 ). Believers are a blood-bought (redeemed) and blood-sprinkled (sanctification) people.
▣ "May grace and peace be yours in the fullest measure" This is similar to 2Pe 2:1 and Jud 1:2 . Paul also used a similar opening in his letters. Peter may have been acquainted with Paul's letters, especially Romans and Ephesians, or they both drew from a common first century catechismal (i.e., set training materials for new believers) tradition. Remember that Silas may have served as a scribe to both Peter (cf. 1Pe 5:12 ) and Paul (cf. 1 and 2Th 1:1 ). Silas also replaced John Mark, who possibly taught new believers. If so, Silas was also involved in catechismal training and thereby was familiar with the early church's written material for new believers.
"Grace and Peace" is a uniquely Christian opening greeting as well as a theological affirmation of the priority of God's gracious character and redemptive acts which set the stage for mankind's peace, a peace brought about by the actions of the Triune God (cf. 1Pe 1:2 ). Our peace is only possible because of who God is and what He has done.
It is a bit of a stretch to state this common Christianized letter opening as proof that Peter wrote to both believing Gentiles (grace, which was a Christianized form of Greek greeting, charein) and Jews (peace, which was a translation of the typical Jewish greeting shalom).
▣ "be yours in the fullest measure" This is a Hebraic idiom common in Jewish prayers (cf. 1Pe 1:2 ; Jud 1:2 ).
NASB (UPDATED) TEXT: 1Pe 1:3-9 3Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, 8and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, 9obtaining as the outcome of your faith the salvation of your souls.
1Pe 1:3 "Blessed" This term (eulogçtos) is not like the one used in Matthew 5 (makarios). It is exclusively used of God in the NT. We get the English word "eulogy" from this word. This is similar to the praise to the Trinity found in Eph 1:3-14 : 1Pe 1:3-5 relate to the Father, 1Pe 1:6-9 to the Son, and 1Pe 1:10-12 the Spirit.
▣ "the God and Father of" Thomas Aquinas attempts to prove the existence of God by focusing on
1. design
2. logical necessity of a first cause or prime mover
3. cause and effect
However, these deal with human philosophical and logical necessities. The Bible reveals God in personal categories not available to human reason or research. Only revelation reveals God as the Father of our Lord Jesus Christ. See SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html> at Mar 13:22 .
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. Joh 9:36 ; Joh 9:38 ). The OT usage of this term (Hebrew, adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exo 3:14 ). See Special Topic: Names for Deity at Mar 12:26 . They were afraid of breaking the Commandment, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they thought if they did not pronounce it, they could not take it in vain. So when they read the Scriptures they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was probably the public confession of faith and a baptismal formula of the early church (cf. Rom 10:9-13 ; 1Co 12:3 ; Php 2:11 ).
▣ "who according to His great mercy" This passage, extolling the character of God the Father (1Pe 1:3-5 ), may reflect an early hymn, poem, or catechismal liturgy. The main character of the Bible is God! It is His purpose, character, and actions which are fallen mankind's only hope for acceptance and perseverance (cf. Eph 2:4 ; Tit 3:5 ).
▣ "has caused us" This kind of phrase is used to assert God's sovereignty as the only biblical truth related to salvation (cf. Act 11:18 ; Jas 1:18 ; Eph 1:4 ), but this is only half of the covenant concept. See Special Topic at Mar 14:24 .
▣ "to be born again" This is the same root (anagennaô, cf. 1Pe 1:23 ) as in Joh 3:3 (gennaô). It is an aorist action participle, which speaks of a decisive act. The NT also uses other metaphors to describe our salvation: (1) "quickened" (cf. Col 2:13 ; Eph 2:4-5 ; (2) "new creation" (cf. 2Co 5:17 ; Gal 6:15 ); and (3) "partaker of Divine Nature," (cf. 2Pe 1:4 ). Paul is fond of the familial metaphor "adoption" while John and Peter are fond of the familial metaphor "new birth."
Being "born again" or "born from above" is a biblical emphasis on the need for a totally new start, a totally new family (cf. Rom 5:12-21 ). Christianity is not a reformation or a new morality; it is a new relationship with God. This new relationship is made possible because of
1. the Father's mercy and grace
2. the Son's sacrificial death and resurrection from the dead
3. the work of the Spirit (cf. 1Pe 1:2 )
This divine will and action gives believers a new life, a living hope, and a sure inheritance.
▣ "to a living hope" The adjective "living" is a recurring emphasis in 1 Peter (cf. 1Pe 1:3 ; 1Pe 1:23 ; 1Pe 2:4-5 ; 1Pe 2:24 ; 1Pe 4:5-6 ). All that God wills and does is "alive" and remains (i.e., word play on YHWH).
▣ "through the resurrection of Jesus Christ" Jesus is the Father's agent and means of redemption (as He is the Father's agent in creation as well as judgment). Jesus' resurrection is a central truth of the gospel (cf. Rom 1:4 ; 1 Corinthians 1:5 ). The resurrection is the aspect of the Christian message that the Greeks could not accept (cf. Act 17:16-34 ).
1Pe 1:4 "to obtain an inheritance which is" In the OT every tribe except Levi received a land inheritance. The Levites, as the tribe of priests, temple servants, and local teachers, were seen as having YHWH Himself as their inheritance (cf. Psa 16:5 ; Psa 73:23-26 ; Psa 119:57 ; Psa 142:5 ; Lam 3:24 ). NT writers often took the rights and privileges of the Levites and applied them to all believers. This was their way of asserting that the followers of Jesus were the true people of God and that now all believers were called to serve as priests to God (cf. 1Pe 2:5 ; 1Pe 2:9 ; Rev 1:6 ), as the OT asserts of all Israel (cf. Exo 19:4-6 ). The NT emphasis is not on the individual as a priest with certain privileges, but on the truth that all believers are priests, which demands a corporate servant attitude (cf. 1Co 12:7 ). The NT people of God have been given the OT task of world evangelization (cf. Gen 12:3 ; Exo 19:5 b; Mat 28:18-20 ; Act 1:8 ).
This is the concept of Jesus as owner of creation because He was the Father's agent of creation (cf. Joh 1:3 ; Joh 1:10 ; 1Co 8:6 ; Col 1:16 ; Heb 1:2-3 ). We are co-heirs because He is the heir (cf. Rom 8:17 ; Gal 4:7 ; Col 3:24 ).
SPECIAL TOPIC: BELIEVERS' INHERITANCE <http://www.freebiblecommentary.org/special_topics/believers_inheritance.html>
▣ "imperishable and undefiled and will not fade away" In 1Pe 1:4 three descriptive phrases are used to describe the believer's inheritance using OT historical allusions to the Promised Land. Palestine was geographically located on the only land bridge between the empires of Mesopotamia and Egypt. This led to many invasions and much political maneuvering. The believer's inheritance is not affected by earthly conflict.
1. it is "imperishable" or "secure from invasion"
2. it is "undefiled" or "not worn out"
3. it will "not fade away"; there is no time limit on its possession
▣ "reserved in heaven for you" This is a perfect passive participle, which means God has guarded and continues to guard believers' inheritance. This is a military term for a guarded or garrisoned fortress (cf. Php 4:7 ).
The term "heaven" is plural. This reflects the Hebrew plural. Ancient Hebrew had many plural nouns which may have been a way of emphasizing them (e.g. the later rabbinical use of the plural of Majesty used for God). The rabbis debated whether there were three levels of heaven (cf. Deu 10:14 ; 1Ki 8:27 ; Neh 9:6 ; 2Co 12:2 ) or seven heavens because seven is the perfect number (cf. Gen 2:1-3 ).
1Pe 1:5 "who are protected by the power of God" This is a present passive participle. As our inheritance (spiritual life) is guarded, so, too, is our person (physical life). God's person and promises encompass every aspect of our lives. This was such a needed and helpful word of encouragement in a time of persecution, suffering, and false teaching (cf. 2 Peter). This is not to imply that believers will not be killed and tortured; rather God was with them and for them and ultimately they are victors through Him. This is theologically similar to the message of the book of Revelation.
▣ "through faith" Notice the covenantal paradox. God is guarding them and their inheritance, but they must remain in faith. It is the tension between these biblical dialectical pairs (i.e., God's sovereignty and human free will) which has caused the development of theological systems emphasizing only one side of the paradox. Both sides are biblical; both sides are necessary! God deals with humans by means of unconditional (God providing) and conditional (individual's responding) covenants.
▣ "a salvation ready to be revealed" The Bible uses all Greek verb tenses to describe salvation. We will not be fully, completely saved until Resurrection Day (cf. 1Jn 3:2 ). This is often called our glorification (cf. Rom 8:29-30 ). See Special Topic below.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) <http://www.freebiblecommentary.org/special_topics/salvation_greek_verb_tenses.html>
▣ "in the last time" This is the later Jewish concept of two ages, but from the New Testament we realize that these two ages are overlapped. The last days began at the Incarnation in Bethlehem and will conclude at the Second Coming. We have been in the last days for almost two millennia. See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME <http://www.freebiblecommentary.org/special_topics/age_(this)_and_the_age_to_come.html> at Mar 13:8 .
1Pe 1:6 NASB "In this you greatly rejoice"
NKJV "In this you rejoice"
NRSV
(footnote)"Rejoice in this"
TEV "Be glad about this"
NJB "This is great joy to you"
This is a present middle indicative (A. T. Robertson) or imperative (Barbara and Timothy Friberg). Believers continue to exalt because of their secure relationship with God (cf. 1Pe 1:3-5 ) even amidst a fallen world (cf. Jas 1:2-4 ; 1Th 5:16 ; Rom 5:3 ; Rom 8:18 ).
▣ "even though now for a little while" The trials and persecutions of the present cannot compare with eternity with our Lord (cf. Rom 8:18 ).
▣ "if necessary you have been distressed by various trials" This is the Greek term dei, which means required or necessary, connected to a conditional sentence. There is an assumed "to be" verb which would make it a periphrastic first class conditional, which is assumed to be true. Peter assumes that godly living will result in persecution. He repeats this theme of persecution often (cf. 1Pe 1:6-7 ; 1Pe 2:19 ; 1Pe 3:14-17 ; 1Pe 4:1 ; 1Pe 4:12-14 ; 1Pe 4:19 ; 1Pe 5:9 ).
▣ "you have been distressed" This is an aorist passive participle. The unexpressed agent of the passive voice is the evil one; God uses even evil for His good purposes. Even Jesus Himself was perfected by the things He suffered (cf. Heb 5:8-9 ). Suffering serves a needed goal in the life of faith!
The theological dilemma is that suffering has three possible sources
1. the evil one
2. a fallen world
3. God
a. for temporal punishment of sin
b. for Christlike maturity
The problem is I never know which one it is! So I choose to believe that if it comes, yea when it comes, God will use it for His purposes. My favorite book in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.
▣ "by various trials" This Greek adjective means variegated or multicolored (cf. Jas 1:2 ). There are many types of trials, temptations, and persecutions. In 1Pe 4:10 the same term is used to describe the variegated graces of God. We never are tried and tempted beyond His provision (cf. 1Co 10:13 ).
1Pe 1:7 "so that the proof of your faith" This is a hina or purpose clause. Suffering does strengthen faith. Throughout the Bible, God has tested His children (cf. Gen 22:1 ; Exo 15:22-25 ; Exo 16:4 ; Deu 8:2 ; Deu 8:16 ; Deu 13:3 ; Jdg 2:22 ; 2Ch 32:31 ; Mat 4:1 ; Luk 4:1-2 ; Rom 5:2-4 ; Heb 5:8-9 ; Jas 1:2-4 ).
This verse has the noun dikimon and the participle of dikimazô, both of which have the connotation of testing with a view towards strengthening and thereby approval. See Special Topic on Greek Terms for "Testing" and their Connotations at Mar 1:13 b.
▣ "being more precious than gold" In this life our greatest gift to God is our faith (cf. Joh 20:27 ; 2Co 4:17 ). In eternity faith is changed to sight. God is honored and pleased when by faith we endure trials caused by our faith in Him (cf. 1Pe 4:12-16 ). Spiritual growth only comes through tested faith (cf. Rom 5:2-5 ; Heb 12:11 ; Jas 1:2-4 ).
▣ "the revelation of Jesus Christ" This same word (apokalupsis) is used as the title for the last book of the NT, Revelation. It means "to uncover," "fully disclose," or "make known." Here it refers to the Second Coming, a common theme in Peter's writings (cf. 1Pe 1:7 ; 1Pe 1:13 ; 1Pe 2:12 ; 1Pe 4:13 ; 1Pe 5:4 ).
1Pe 1:8 "and though you have not seen Him" Even amidst suffering believers are to trust in Him. Jesus prayed for those who believe in Him but have never seen Him in Joh 17:20 ; Joh 20:29 .
▣ "but believe in Him" The etymological background of this term helps establish the contemporary meaning. Remember the NT authors were Hebrew thinkers writing in Koine Greek. In Hebrew it originally referred to a person in a stable stance, (his feet positioned so he could not be pushed over). It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent (pistis or pisteuô) is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved and in His provision. The focus is not on the abundance or intensity of human faith, but the object of that faith (cf. 1Pe 1:8 ; 1Pe 1:21 ; 1Pe 2:6-7 ). See Special Topic at Mar 1:15 .
▣ "you greatly rejoice with joy inexpressible" The term "greatly rejoice" was used earlier in 1Pe 1:6 . It refers to an intense joy usually accompanied with physical expressions such as shouting, dancing, etc. (cf. Luk 1:44 ; Luk 1:47 ; Luk 10:21 ; Joh 5:35 ; Joh 8:56 ). This joy, which Peter speaks of, is found even amidst suffering (cf. 1Pe 4:13 ; Rom 5:3 ; 1Th 5:17 ). This joy is one of the unexpected blessings of the Spirit in times of testing and persecution.
▣ "full of glory" This is a perfect passive participle. Believers by faith (not sight yet) burst out with both inexpressible joy and full glory! This joy and glory cannot be hidden. It is a flowing fountain produced by the Spirit (cf. Joh 4:14 ; Joh 7:38 ). It is a witness to the power of the gospel to all who come into contact with gospel people under pressure. See SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html> at Mar 10:37 .
1Pe 1:9 "obtaining as the outcome of your faith" This is a present middle participle. This implies that our joy is not only a future consummation, but also a present reality even amidst suffering because of the Triune God's actions on our behalf (cf. 1Pe 1:2 ).
▣ "the salvation of your souls" This refers to our glorification. Salvation is viewed in the NT as a decision made (aorist tense, cf. Rom 8:24 ), but also as an ongoing process (present tense, cf. 1Co 1:18 ; 1Co 15:2 ; 1Th 4:14 ) with a future consummation (i.e., future tense, cf. Rom 5:9-10 ; Rom 10:9 ). See Special Topic at 1Pe 1:5 . This future aspect is often characterized as "glorification" (cf. Rom 8:29-30 ). Believers will one day see Jesus as He is and be changed into His likeness (cf. 1Jn 3:2 ).
The Greek term psuchç (soul) is used often in Peter's writings (cf. 1Pe 1:9 ; 1Pe 1:22 ; 1Pe 2:11 ; 1Pe 2:25 ; 1Pe 3:20 ; 1Pe 4:19 ; 2Pe 2:8 ; 2Pe 2:14 ). It is used as a Hebraic idiom for the entire person. Humans are not two-part or three-part beings, but a single unity (cf. Gen 2:7 ). It is true that we as humans relate to this planet, because we are made in the image and likeness of God, we relate to the spiritual realm. We are citizens of two realms.
It is inappropriate to build a systematic theology on 1Th 5:23 and Heb 4:12 and thereby try to relate all biblical texts into these three categories (body, soul, and spirit). They simply refer to the whole person and the penetrating power of the word of God. Be careful of someone claiming that the key to the whole Bible is found in two oblique texts, proof-texted out of context and made into a theological grid through which to view all Scripture (Watchman Nee). If this was a key the Spirit would have placed it in a clear teaching context and would have repeated it often. The Bible is not a book of riddles or brain teasers! God wants to communicate with us and major truths are found in clear teaching contexts.
CONTEXTUAL INSIGHTS INTO 1 Peter 1 :1Pe 1:10-21 A. 1Pe 1:10-12 deals with the Old Testament prophets' knowledge of NT salvation in Christ.
B. "The Spirit" through the prophets, reveals three things to believers in 1Pe 1:11-12 .
1. the suffering of the Messiah (Gen 3:15 ; Psalms 2:2 ; Isa 52:13 to Isa 53:12 )
2. the glory that will follow (Isaiah 5:6-66 )
3. the prophets were speaking of more than just their own day (i.e., Isaiah, Ezekiel, Daniel, Micah, Zechariah)
C. In 1Pe 1:13-17 , Peter asks believers to do six things to protect themselves
1. gird their minds, 1Pe 1:13 2. keep sober in spirit, 1Pe 1:13 3. fix their hope on end-time grace, 1Pe 1:13 4. do not be conformed to present age, 1Pe 1:14 5. live holy lives, 1Pe 1:15 6. live in respect of God, 1Pe 1:17 7. fervently love one another (seventh added from 1Pe 1:22 )
NASB (UPDATED) TEXT: 1Pe 1:10-12 10As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look.
1Pe 1:10 "As to this salvation" This has been the topic since (1) 1Pe 1:2 , which describes the work of the Triune God in salvation; (2) 1Pe 1:3-5 , which describe God keeping and protecting this salvation; and (3) 1Pe 1:6-9 , which describe these believers' suffering because of this salvation.
▣ "the prophets" This refers to the OT prophets (cf. 1Pe 1:12 ). In rabbinical thought all inspired writers were considered prophets. Moses is called a prophet (cf. Deu 18:18 ) and what we call in English the historical books (i.e., Joshua through Kings) were called by the Jews "the former prophets."
▣ "of the grace that would come to you" This phrase implies that the OT prophets knew something of the new covenant. This is also the implication of Jesus' statement concerning Abraham in Joh 8:56 (cf. 2Es 3:14 ). This same implication is stated in Heb 11:13 b. It is difficult to know exactly how much the OT prophets knew about the gospel. Jeremiah's description of the New Covenant in Jer 31:31-34 (also Eze 36:22-38 ) points toward an acceptance based on God's love and actions, not human performance. Mat 13:17 states that many OT prophets see and hear what Jesus was doing and saying.
Even Isaiah's prophecy about a virgin birth (cf. Isa 7:14 ), when interpreted in context, refers to a natural birth with supernatural timing (cf. Isa 7:15-16 ), not exclusively a future Messianic birth. It is Matthew and Luke who see the full implication of Isaiah's prophecy. This would be true of other specific prophecies in Hosea (cf. Hos 11:1 ) and Zechariah (cf. Zec 9:9 ; Zec 11:13 ; Zec 12:10 ). It was the Greek-speaking Jews of the NT and the Apostles who fully reveal Jesus from the OT (Christological typology). They may have learned this from Jesus Himself as He taught the two on the road to Emmaus (cf. Luk 24:13-35 , especially 1 Pet. 1:27).
▣ "made careful searches and inquiries" These seem to be synonyms (cf. Greek-English Lexicon of the New Testament: based on Semantic Domains, Vol. 1, p. 331).
1Pe 1:11 NASB "seeking to know what person or time"
NKJV "searching what, or what manner of time"
NRSV "inquiring about the person or time"
TEV (footnote)"tried to find out when the time would be and how it would come"
NJB "searching out the time and circumstances"
This implies both a person and a time. They expected a Davidic Messiah to break into history at a specific God-appointed time. Like us, they "looked through a glass darkly" (cf. 1Co 13:9-13 ).
▣ "the Spirit of Christ within them" The Spirit and the Messiah are linked in the OT (cf. Isa 11:1-2 ; Isa 48:16 ; Isa 61:1 ). Notice that the Holy Spirit is called "The Spirit of Christ" (cf. Rom 8:9 ; Gal 4:6 ). Note also the indwelling aspect of the Spirit, even in the OT. Jesus' and the Spirit's tasks are overlapping. See the same truth expressed in 2Pe 1:21 .
SPECIAL TOPIC: JESUS AND THE SPIRIT <http://www.freebiblecommentary.org/special_topics/jesus_and_the_spirit.html>
▣ "predicted the sufferings of Christ" This was what surprised the Jews (cf. 1Co 1:23 ). The Suffering Servant became a central pillar of the early sermons of Peter and Paul in Acts which we call the kerygma (i.e., that which was proclaimed, cf. Act 2:23-24 ; Act 3:18 ; Act 4:11 ; Act 10:39 ; Act 17:3 ; Act 26:23 ). This is exactly what Jesus had tried to tell the Twelve during His time with them (cf. Mat 16:21 ; Mat 20:17-19 ; Mar 8:31 ; Luk 9:22 ), but they could not receive it (cf. Mar 9:31-32 ; Mar 10:32-34 ; Luk 9:44-45 ; Luk 18:31-34 ).
There are hints of the Messiah's suffering in the OT (i.e., Gen 3:15 ; Psalms 2:2 ; Isaiah 5:3 ), but the OT Israelites were expecting the Messiah to come as a conquering hero to judge all mankind and restore Israel to a place of prominence and power. They simply missed the two comings of the Messiah which are revealed by Jesus' life and teachings (i.e., Savior, Judge).
Below is an interesting chart of the kerygma found in H. Wayne House's Chronological and Background Charts of the New Testament, (p. 120).
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH <http://www.freebiblecommentary.org/special_topics/kerygma.html>
▣ "and the glories to follow" This is alluded to in Isa 53:10-12 .
1Pe 1:12 "they were not serving themselves, but you" There are several places in Paul's writings where he asserts this same truth (cf. Rom 4:23-24 ; Rom 15:4 ; 1Co 9:9-10 ; 1Co 10:6 ; 1Co 10:11 ). This is basically the same theology revealed in 2Ti 3:15-17 . God's actions (revelation) and their recording and interpretation (inspiration) were for all future believers (illumination).
If Peter was writing to mostly Gentile believers, this phrase has the added theological affirmation of the inclusion of the Gentiles, which has always been God's plan (cf. Gen 3:15 ; Romans 9-11; Eph 2:11 to Eph 3:13 ).
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW <http://www.freebiblecommentary.org/special_topics/paul_mosaic_law.html>
▣ "through those who preached the gospel to you" This seems to imply that Peter did not start all of these churches. They may have been started by believing Jews returning from Pentecost (cf. Acts 2), or by the preaching of Paul or other evangelists.
▣ "by the Holy Spirit sent from heaven" The Holy Spirit is mentioned at several key places in 1 Peter (cf. 1Pe 1:2 ; 1Pe 1:11 ; 1Pe 4:14 ). This phrase was a Hebrew idiom for asserting that the new age of righteousness, which was from God, brought by the Spirit, had fully come (cf. Acts 2).
▣ "things into which angels long to look" This is literally "to stoop over to see" as in Joh 20:5 ; Joh 20:11 . In Jas 1:25 it is translated "look intently." This refers to both good and evil angels (cf. Eph 3:10 ; 1Co 4:9 ).
In rabbinical Judaism angels were seen as the mediators between YHWH and Moses on Mt. Sinai (cf. Act 7:53 ; Gal 3:19 ; Heb 2:2 ). They were also depicted as jealous of God's love and attention to humans. In Heb 1:14 angels are described as servants of "those who will inherit salvation." Paul even asserts that believers will judge the angels (cf. 1Co 6:3 ).
God uniquely revealed Himself to angels through His dealings with fallen humanity (cf. 1Co 4:9 ; Eph 2:7 ; Eph 3:10 ).
NASB (UPDATED) TEXT: 1Pe 1:13-16 13Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 15but like the Holy One who called you, be holy yourselves also in all your behavior; 16because it is written, "You shall be holy, for I am holy."
1Pe 1:13 "Therefore" This (dio, cf. 2Pe 1:10 ; 2Pe 1:12 ; 2Pe 3:14 ) shows that the exhortations that follow are the result of the previous discussion.
NASB "prepare your minds for action"
NKJV "gird up the loins of your mind"
NRSV "prepare your minds for action"
TEV "have your minds ready for action"
NJB "your minds. . .ready for action"
This is an aorist middle participle used as an imperative. Its form denotes that a decisive act of personal choice is demanded. This is a Hebrew idiom, literally "gird up the loins of your mind." In the Ancient Near East both men and women wore robes. By reaching through the legs and pulling the back of the robe forward and tucking it into the belt, the robe became pants, which allowed strenuous action. Similar admonitions of preparation for mental activity is found in Rom 12:2 ; Eph 4:17 ; Eph 4:23 .
▣ "keep sober in spirit" This is a present active participle in a series of imperatives and participles used with imperatival force. This is not a call to sobriety, but a metaphor for mental alertness and level headedness (cf. 1Pe 4:7 ; 1Pe 5:8 ; 1Th 5:6 ; 1Th 5:8 ; 2Ti 4:5 ).
▣ "fix your hope completely" This is an aorist active imperative which means make a decisive choice to trust completely in Christ's return. "Hope" in the NT often refers to the Second Coming (cf. Tit 2:13 ). Our hope is based on the settled and sure character and actions of the Triune God (cf. 1Pe 1:2-5 ).
▣ "on the grace to be brought to you at the revelation of Jesus Christ" This is the same grace for which the OT prophets made careful search (cf. 1Pe 1:10 ). This clearly shows that the believers' hope is in the character and actions of the Triune God (cf. 1Pe 1:2-5 ) and that His grace will be fully manifested at Jesus' return (cf. 1Jn 3:2 ). Salvation is described by all Greek verb tenses. See Special Topic at 1Pe 1:5 .
1Pe 1:14 "obedient children" This is a Hebrew idiom of our family relationship with God the Father and Jesus the Son (negative expressions are found in Eph 2:2 ; Eph 5:6 ). Believers are co-heirs through Him (cf. Rom 8:15-17 ). Amazingly, sinners are part of the family of God by His invitation and Jesus' sacrifice.
NASB, NRSV "do not be conformed"
NKJV "not conforming yourselves"
TEV "do not allow your lives to be shaped"
NJB "do not allow yourselves to be shaped"
This is a present middle or passive participle used as an imperative. As so often in the NT believers are described as being acted upon by God or the Spirit (passive voice), but there is the grammatical possibility that believers are being called on to clearly live out their new relationship to God through the power of His Spirit (middle voice).
As salvation is a conditional covenant, initiated by God but with a mandated response, so too, the Christian life. Eternal life has observable characteristics (cf. 1Pe 1:15 ). Much of Peter's terminology is from Paul's letters, here Rom 12:2 .
▣ "to the former lusts which were yours in your ignorance" This refers to the Gentile believers' immoral and godless pagan past (cf. 1Pe 4:2-3 ; Eph 4:17-19 ).
1Pe 1:15 NASB "but like the Holy One who called you"
NKJV "but as He who called you is holy"
NRSV "instead, as he who called you is holy"
TEV "instead. . .just as God who called you is holy"
NJB "after the model of the Holy One who calls us"
This is an emphasis on God's character and sovereign choice (cf. 1Pe 2:9 ; 1Pe 5:10 ). No one can come to God unless the Spirit draws them (cf. Joh 6:44 ; Joh 6:65 ). This is another theological way of repudiating divine acceptance by means of human performance (cf. Eph 2:8-9 ). My sermon title on this text is "The Holy One's holy ones."
▣ "be holy yourselves also" This is an aorist passive (deponent) imperative. Believers are called to holiness. God's will has always been that His children reflect His character (cf. Tit 2:14 ). The goal of Christianity is not only heaven when we die, but Christlikeness now (cf. Rom 8:29-30 ; 2Co 3:18 ; 2Co 7:1 ; Gal 4:19 ; Eph 1:4 ; Eph 2:10 ; Eph 4:13 ; 1Th 3:13 ; 1Th 4:3 ; 1Th 4:7 ; 1Th 5:23 ). Jesus' task was not only remission of sin, but the restoration of the image of God in fallen mankind. We must always be suspicious of an assurance of salvation that lacks Christlikeness! The gospel is (1) a person to welcome; (2) a truth about that person to believe; and (3) a life emulating that person to live (cf. Eph 4:1 ; Eph 5:1-2 ; Eph 5:15 ; 1Jn 1:7 ; 1Jn 2:4-6 ). Remember the shocking words of Jesus in Mat 5:20 ; Mat 5:48 ! Always be careful of "what's-in-it-for-me" Christianity. We are saved to serve. We are called to holiness in no uncertain terms. God have mercy on a western church trapped by (1) prosperity; (2) materialism; and (3) health/wealth preaching!
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION <http://www.freebiblecommentary.org/special_topics/sanctification.html>
▣ "in all your behavior" Notice the emphasis on "all." The challenge is not selected righteousness, but pervasive holiness (cf. 1Jn 3:3 ).
1Pe 1:16 "because it is written, 'You shall be holy, for I am holy'" "Written" is a perfect passive indicative, which is an idiom for Scripture used so often by Jesus, but only here in Peter. This is a quote from Lev 11:44-45 ; Lev 19:2 ; Lev 20:7 ; Lev 20:26 . This is not a new requirement, but a repeated requirement (cf. Mat 5:48 ). Holiness in the OT sense was not sinlessness, but a conformity to the covenant requirements of God (i.e., Exo 19:6 ; Exo 22:31 ; Deu 14:2 ; Deu 14:21 ; Deu 26:19 ). The NT also has covenant requirements which issue in Christlikeness (cf. Rom 8:28-29 ; 2Co 3:18 ; 2Co 7:1 ; Gal 4:19 ; Eph 1:4 ; Eph 4:13 ; 1Th 3:13 ; 1Th 4:3 ; 1Th 4:7 ; 1Th 5:23 ). See Special Topic below.
SPECIAL TOPIC: HOLY <http://www.freebiblecommentary.org/special_topics/holy.html>
NASB (UPDATED) TEXT: 1Pe 1:17-21 17If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your stay on earth; 18knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 20For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you who through Him are believers in God, 21who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
1Pe 1:17 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "you address as Father" This is a present middle indicative (cf. Hos 11:1-3 ; Jer 3:19 ), implying that believers will continue to call upon YHWH in family terms (cf. Rom 8:15 ; Gal 4:6 ) as Jesus taught them (cf. Mat 6:9 ). See SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html> at Mar 13:32 .
▣ "the One who impartially judges" God will call into account not only those who have never known Him, but also those who claim to know Him (cf. 1Pe 4:5 ; 1Pe 4:17-18 ; Rom 14:12 ; 2Co 5:10 ). Those to whom much is given, much is required (cf. Luk 12:48 )!
If we call Him Father, then we should reflect the family characteristic, as does the eldest Son! Our Father, the Holy One, is an impartial judge (cf. Deu 10:17 ; 2Ch 19:7 ; Act 10:34 ; Rom 2:11 ; Gal 2:6 ; Eph 6:9 ; Col 3:25 ; 1Pe 1:17 ).
Human beings have a choice (cf. Deu 30:15-20 ; Jos 24:15 ; Eze 18:30-32 ) in how they will relate to God. He can be a loving Father if they trust in Christ (cf. Joh 1:12 ; Rom 10:9-13 ) or He can be a holy judge if they rely on their own merits or performance of religious rites, rules, and procedures (cf. Mat 25:31-46 ; Col 2:20-23 ). Do you want mercy or justice?
The term "impartial" reflects an OT idiom, "to lift the face." Judges should not be affected by who is accused, rather by their actions.
▣ "according to each one's work" This is a moral universe. God is the Judge. Humans will give an account unto God for the gift of life (cf. Mat 25:31-46 ; 2Co 5:10 ; Rev 20:11-15 ). We are all stewards and we reap what we sow (cf. Job 34:11 ;Psa 28:4 ; Psa 62:12 ; Pro 12:14 ; Pro 24:12 ; Isa 3:10-11 ; Jer 17:10 ; Hos 4:9 ; Mat 16:27 ; Mat 25:31-46 ; Rom 2:6 ; 1Co 3:8 ; Gal 6:7 ; Col 3:25 ; Rev 2:23 ; Rev 20:12-13 ; Rev 22:12 ).
▣ "conduct yourself in fear" There is an appropriate respect due a holy God (cf. 2Co 5:21 ). That respect is that His children live godly lives, knowing that they will give an account to God for the gift of life and the gospel.
▣ "during the time of your stay on earth" This refers to believers sojourning in an alien land (cf. 1Pe 1:1 ; 1Pe 2:11 ; Heb 11:9-10 ). This world is not our home!
1Pe 1:18 "knowing" Our knowledge of Christ's work on our behalf causes us to live a life of Christlike obedience.
There has been speculation among commentators as to Peter's use of early church creeds, hymns, or worship liturgy. 1Pe 1:18-21 ; 1Pe 2:21-25 show signs of poetic pattern. Paul also made use of this creedal, hymnic, liturgical material or possibly even catechismal literature made lyrical to aid memory (cf. Eph 5:19 ; Php 2:6-11 ; Col 1:15-16 ; Col 3:15-20 ; 1Ti 3:16 ; 2Ti 2:11-13 ).
▣ "redeemed" The term "redeemed" reflects an OT term "to buy someone back" from poverty or slavery. There are two Hebrew terms (ransom, redeem). One has the added connotation of "to be bought back by a near kin" (go'el, the kinsman redeemer, cf. Rth 4:1 ; Rth 4:3 ; Rth 4:6 ; Rth 4:8 ; Rth 4:14 ). Jesus is our near-kin who has purchased our forgiveness with His own life (cf. Isaiah 5:3 ; Mar 10:45 ; 2Co 5:21 ). See SPECIAL TOPIC: RANSOM/REDEEM <http://www.freebiblecommentary.org/special_topics/ransom-redeem.html> at Mar 10:45 .
NASB, NJB "from your futile way of life"
NKJV "from your aimless conduct"
NRSV "from the futile ways"
TEV "from the worthless manner of life"
There are two ways of interpreting this phrase.
1. It refers to OT traditions (cf. Isa 29:13 ; Mat 15:1-20 ; Mar 7:1-23 ) and reflects the Hebrew term "vain," "empty" or "mist" (cf. Jer 2:5 ; Zec 10:2 ). The next phrase alludes to the sacrificial system of the OT. If so, then Peter is speaking to believing Jews.
2. It refers to 1Pe 1:14 and to the immoral, pagan, past experience of Gentile believers.
For a general sense of this term see Act 14:15 ; 1Co 15:17 ; Tit 3:9 and Jas 1:26 .
1Pe 1:19 "with precious blood as a lamb" This phrase is an allusion to Israel's sacrificial system (cf. Leviticus 1-7). God graciously allowed sinful mankind to approach Him by means of sacrifice. Sin takes a life. Life is in the blood (cf. Lev 18:11 ; Lev 18:14 ). God allowed the substitution of an animal life. John the Baptist called Jesus "the Lamb of God who takes away the sin of the world" (cf. Joh 1:29 ). Jesus' prophesied death (cf. Isa 53:7-8 ) dealt with the sin of the entire world (cf. Joh 3:16-17 ; Joh 4:42 ; 1Jn 2:2 ; 1Jn 4:14 ).
▣ "unblemished and spotless" These are OT sacrificial metaphors for acceptable animals for sacrifice (cf. Lev 22:19-20 ), but here they refer to the sinlessness of Jesus (cf. Joh 8:46 ; Joh 14:30 ; Luk 23:41 ; 2Co 5:21 ; Heb 4:15 ; Heb 7:26-27 : 1Pe 2:22 ; 1Pe 3:18 , 1Jn 3:5 ). He was an acceptable, holy sacrifice.
1Pe 1:20 "For He was foreknown" This is a perfect passive participle. God's redemptive work is described by this very term in 1Pe 1:2 . Christ's death was not an afterthought (cf. Gen 3:15 ; Psalms 2:2 ; Isaiah 5:3 ; Mar 10:45 ; Act 2:23 ; Act 3:18 ; Act 4:28 ; Act 13:29 ). Jesus came to die!
▣ "before the foundation of the world" This phrase is used several times in the NT. It speaks of the pre-creation activity of God for mankind's redemption (cf. Mat 25:34 ; Joh 17:24 ; Eph 1:4 ; 1Pe 1:19-20 ; Rev 13:8 ). This also implies the pre-existence of Jesus (cf. Joh 1:1-2 ; Joh 8:57-58 ; 2Co 8:9 ; Php 2:6-7 ; Col 1:17 ; Rev 13:8 ).
▣ "but has appeared" This is an aorist passive participle which means "God has caused Him to be clearly revealed" (cf. Heb 9:26 ; 1Jn 1:2 ; 1Jn 3:5 ; 1Jn 3:8 ).
▣ "in these last times" This refers to Jesus' incarnation at Bethlehem. He existed as deity from all eternity, but was clearly revealed in human form in Bethlehem according to prophecy (cf. Mic 5:2 ).
The last days began with Jesus' birth as He inaugurated the Kingdom. They will be consummated at the Second Coming. See Special Topic: This Age and the Age to Come at 1Pe 1:5 .
▣ "who through Him are believers in God" This is literally "the ones. . .believing." The adjective pistos is used as a substantive ( "the believing ones").
The etymological background of the term believe (Hebrew emeth, Greek, pistis) helps establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on the abundance or intensity of human faith, but the object of that faith.
1Pe 1:21 "who raised Him from the dead" This shows God's approval of Jesus' life and death. This is a recurrent theme of Peter (cf. Act 2:24-28 ; Act 2:32 ; Act 3:15 ; Act 3:26 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; 1Pe 1:13 ; 1Pe 3:18 ; 1Pe 3:21 , and Paul, Act 13:30 ; Act 13:33-34 ; Act 13:37 ; Act 17:31 ; Rom 4:24 ; Rom 8:11 ; Rom 10:9 ; 2Co 4:14 ). This was confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Corinthians 1:5 ). Theologically all three persons of the Trinity were active in Christ's resurrection.
▣ "and gave Him glory" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.
1. Jesus' resurrection from the dead
2. Jesus' ascension to the Father's right hand
See SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html> at Mar 10:37 b.
NASB (UPDATED) TEXT: 1Pe 1:22-25 22Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 23for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. 24For, "All flesh is like grass, And all its glory like the flower of grass. The grass withers, And the flower falls off, 25But the word of the Lord endures forever." And this is the word which was preached to you.
1Pe 1:22 "in obedience" Obedience is a recurrent theme in chapter one (cf. 1Pe 1:2 ; 1Pe 1:14 ; 1Pe 1:22 ). It refers to receiving the gospel (i.e., truth, cf. Joh 17:17 ; 2Th 2:12 ) and walking in it. Remember the gospel is (1) a person; (2) truth about that person; and (3) a life like that person. Jesus expressed the importance of obedience so clearly in Luk 6:46 . Obedience is the evidence that we have truly met Him and been changed by Him. Eternal life has observable characteristics.
▣ "to the truth" Literally "by obedience of the truth," which is an objective genitive. Truth is the characteristic of both God and His children. See Special Topic: Truth at 2Pe 1:12 .
▣ "purified your souls" This is a perfect active participle. Obedience to the truth issues in a personal purging (cf. Jas 4:8 ; 1Jn 3:3 ). This spiritual purging does not earn God's love and acceptance, but reflects it instead. This purifying process starts at salvation and continues throughout life (perfect active participle). It results in a sincere love of the brothers (cf. 1Jn 4:7-21 ). Christianity is both (1) an individual faith response to God's offer of salvation through Christ and (2) a corporate experience of service to the body of Christ (cf. 1Co 12:7 ). Believers express their love for God by loving His other children (cf. Rom 14:1 to Rom 15:13 ). See fuller note on "souls" at 1Pe 1:9 .
▣ "love of the brethren. . .fervently love another" The first use of "love" in this phrase is in a compound Greek word philadelphi (brotherly love). The second is an aorist active imperative of the verb agapaô. These terms (phileô and agapaô)were used interchangeably in the NT (cf. Joh 5:20 versus Joh 3:25 and Joh 16:27 versus Joh 17:23 ). In some passages like Joh 21:15-17 , they might convey different aspects of love. The early church took a relatively unused noun (agapç) and began using it to express the unique self-giving love of God in Christ.
1Pe 1:23 "for you have been born again" This is a perfect passive participle. This develops the theological thought from 1Pe 1:3 . It is a family metaphor used to describe Christians as new members of God's family through their faith in Christ (cf. Joh 1:12-13 ). It is similar in meaning to John's "born from above" in Joh 3:3 .
Notice the marvelous truth conveyed in the verb.
1. perfect tense = our salvation started in the past and continues into a current state of being
2. passive voice = we did not save ourselves, it was an outside act by the Triune God
3. This same verb form (different Greek word) is found in Eph 2:5 ; Eph 2:8 , which is also a wonderful verse on the believer's assurance and security.
▣ "not of seed which is perishable" Seed is a biblical metaphor for (1) procreation (i.e., used by the rabbis for sperm) or (2) physical descent (i.e., Gen 12:1-3 for Abraham's descendants). It is that which brings forth life.
▣ "through the living and enduring word of God" Gospel preaching is personified as the means by which the Father has brought forth believers (cf. Jas 1:18 ). This Apostolic preaching of the truth of the gospel is described as both alive and remaining (cf. Heb 4:12 ), which are both aspects of YHWH!
1Pe 1:241Pe 1:24-25 a are a quote from the LXX of Isa 40:6-8 (cf. Job 14:1-2 ; Psa 90:5-6 ; Psa 103:15-17 ) which also emphasized the frailty and finitude of human life (cf. Jas 1:10-11 ) versus the eternality of God's Word (cf. Jas 1:21 ). In their original context these verses referred to Israel, but now they refer to the church (cf. 1Pe 2:5 ; 1Pe 2:9 ). This transfer is characteristic of 1 Peter.
1Pe 1:25 "the word of the Lord" There are two Greek words usually translated "word" or "message." In Koine Greek logos (cf. Joh 1:1 ; 1Pe 1:23 ) and rçma (cf. the OT quote from the Septuagint in 1Pe 1:25 a and alluded to in 1Pe 1:25 b) are usually synonymous. Context, not a lexicon, determines synonymity. God has revealed Himself (i.e., revelation)!
1. Peter, an apostle What in this salutation is the same with those of Paul, requires no new explanation. When Paul prayed for grace and peace, the verb is left out; but Peter adds it, and says, be multiplied; still the meaning is the same; for Paul did not wish to the faithful the beginning of grace and peace, but the increase of them, that is, that God would complete what he had begun.
To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit; and as every one is made sure of his own election by the testimony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to inquire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as the elect; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance; for it is the judgment of charity and not of faith, when we deem all those elect in whom appears the mark of God’s adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the effect, is evident from the context; for afterwards he connects it with the sanctification of the Spirit As far then as they proved that they were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected.
However, he at the same time reminds us whence that election flows, by which we are separated for salvation, that we may not perish with the world; for he says, according to the foreknowledge of God This is the fountain and the first cause: God knew before the world was created whom he had elected for salvation.
But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precognition of God, he intimates that the cause of it depends on nothing else but on God alone, for he of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places.
As however in our election he assigns the first place to the gratuitous favor of God, so again he would have us to know it by the effects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction; for though in the first place he would have us to consider the counsel of God, the cause of which is alone in himself; yet he invites us to notice the effect, by which he sets forth and bears witness to our election. That effect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit.
To the sojourners (4) They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in Gal 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia. (5)
Unto obedience He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sprinkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctification is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an implied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins.
Let us now state the substance of the whole; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ; and further, that both are the work of the Holy Spirit. (6) We hence conclude, that election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life.
(4) Inquilinis ; they are those who dwell in a hired house, tenants. The original, παρεπιδήμοις, means those who dwell among a people, that is, not their own. Sojourners or pilgrims would be the best word. The sentence literally is, “To the sojourners of the dispersion of Pontus.” etc. — Ed.
(5) On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing decisive in favor of the opinion that it was written only to believing Jews; but there is a passage, 1Pe 4:3, which seems clearly to shew that Peter included the believing Gentiles; for “the abominable idolatries” could only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed.
(6) The meaning would be more clear, were we to make a change in the order of the words, “Elected, according to the foreknowledge of God, unto obedience and the sprinkling of the blood of Jesus Christ, through (or, by) the sanctification of the Spirit,” that is, they were elected in order that they might obey the gospel, and be cleansed from the guilt of sin by the blood of Christ, through the sanctifying power of the Spirit. It was not their obedience that made them the elect, but they were chosen that they might obey, and thus obey through the influence of the Spirit. This is clearly the doctrine of this passage. See 2Th 2:13 — Ed.
3. Blessed be God We have said that the main object of this epistle is to raise us above the world, in order that we may be prepared and encouraged to sustain the spiritual contests of our warfare. For this end, the knowledge of God’s benefits avails much; for, when their value appears to us, all other things will be deemed worthless, especially when we consider what Christ and his blessings are; for everything without him is but dross. For this reason he highly extols the wonderful grace of God in Christ, that is, that we may not deem it much to give up the world in order that we may enjoy the invaluable treasure of a future life; and also that we may not be broken down by present troubles, but patiently endure them, being satisfied with eternal happiness.
Further, when he gives thanks to God, he invites the faithful to spiritual joy, which can swallow up all the opposite feelings of the flesh.
And Father of our Lord Jesus Christ Understand the words thus, — “Blessed be God who is the Father of Jesus Christ.” For, as formerly, by calling himself the God of Abraham, he designed to mark the difference between him and all fictitious gods; so after he has manifested himself in his own Son, his will is, not to be known otherwise than in him. Hence they who form their ideas of God in his naked majesty apart from Christ, have an idol instead of the true God, as the case is with the Jews and the Turks. Whosoever, then, seeks really to know the only true God, must regard him as the Father of Christ; for, whenever our mind seeks God, except Christ be thought of, it will wander and be confused, until it be wholly lost. Peter meant at the same time to intimate how God is so bountiful and kind towards us; for, except Christ stood as the middle person, his goodness could never be really known by us.
Who hath begotten us again He shews that supernatural life is a gift, because we are born the children of wrath; for had we been born to the hope of life according to the flesh, there would have been no necessity of being begotten again by God. Therefore Peter teaches us, that we who are by nature destined to eternal death, are restored to life by God’s mercy. And this is, as it were, our second creation, as it is said in the first chapter of the Epistle to the Ephesians. Lively or living hope, means the hope of life. (7) At the same time there seems to be an implied contrast between the hope fixed on the incorruptible kingdom of God, and the fading and transient hopes of man.
According to his abundant mercy He first mentions the efficient cause, and then he points out the mediating cause, as they say. He shews that God was induced by no merits of ours to regenerate us unto a living hope, because he assigns this wholly to his mercy. But that he might more completely reduce the merits of works to nothing, he says, great ( multam ) mercy. All, indeed, confess that God is the only author of our salvation, but they afterwards invent extraneous causes, which take away so much from his mercy. But Peter commends mercy alone; and he immediately connects the way or manner, by the resurrection of Christ; for God does not in any other way discover his mercy; hence Scripture ever directs our attention to this point. And that Christ’s death is not mentioned, but his resurrection, involves no inconsistency, for it is included; because a thing cannot be completed without having a beginning; and he especially brought forward the resurrection, because he was speaking of a new life.
(7) ”This is a Hebraism,” says Macknight, “for a hope of life. Accordingly, the Syriac version hath here, in spem vitae — to a hope of life.” The begetting again seems not to refer to inward renovation, but to what God did by raising Christ from the dead. To beget, sometimes means to put one in a new state or condition; as the expression, “This day have I begotten thee,” means, that God had then constituted his Son a king, publicly invested him, as it were, with that office. Similar is the meaning here: God through the resurrection of Christ restored to the hope of life his desponding followers: hence the import of the word “again;” though Macknight thinks the reference to be to the covenant of grace made with our first parents after the fall, and that believers were begotten the second time to the same hope by the resurrection of Christ. The word for “begetting again,” is only found here, and in a passive sense in 1Pe 1:23, where it has a different meaning, as it evidently refers to the renovation of the heart. — Ed.
4. To an inheritance (8) The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways.
Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.
(8) Pareus puts, “that is, to an inheritance,” making this sentence explanatory of “the hope,” as hope here is a metonymy for its object. It is an inheritance “incorruptible,” not to be destroyed by a flood or by fire, — “undefiled,” not like the land of Canaan, its type, which was defiled by its inhabitants, — “unfading,” different from any worldly inheritance, for the world passeth away. — Ed.
5. Who are kept by the power of God We are to notice the connection when he says, that we are kept while in the world, and at the same time our inheritance is reserved in heaven; otherwise this thought would immediately creep in, “What does it avail us that our salvation is laid up in heaven, when we are tossed here and there in this world as in a turbulent sea? What can it avail us that our salvation is secured in a quiet harbour, when we are driven to and fro amidst thousand shipwrecks?” The apostle, therefore, anticipates objections of this kind, when he shews, that though we are in the world exposed to dangers, we are yet kept by faith; and that though we are thus nigh to death, we are yet safe under the guardianship of faith. But as faith itself, through the infirmity of the flesh, often quails, we might be always anxious about the morrow, were not the Lord to aid us. (9)
And, indeed, we see that under the Papacy a diabolical opinion prevails, that we ought to doubt our final perseverance, because we are uncertain whether we shall be tomorrow in the same state of grace. But Peter did not thus leave us in suspense; for he testifies that we stand by the power of God, lest any doubt arising from a consciousness of our own infirmity, should disquiet us. How weak soever we may then be, yet our salvation is not uncertain, because it is sustained by God’s power. As, then, we are begotten by faith, so faith itself receives its stability from God’s power. Hence is its security, not only for the present, but also for the future.
Unto salvation As we are by nature impatient of delay, and soon succumb under weariness, he therefore reminds us that salvation is not deferred because it is not yet prepared, but because the time of its revelation is not yet come. This doctrine is intended to nourish and sustain our hope. Moreover, he calls the day of judgment the last time, because the restitution of all things is not to be previously expected, for the intervening time is still in progress. What is elsewhere called the last time, is the whole from the coming of Christ; it is so called from a comparison with the preceding ages. But Peter had a regard to the end of the world.
(9) The meaning would be somewhat different, but the sentence would be more intelligible, were we to render it thus, “Who are kept by faith in the power of God unto salvation.” Salvation here means that of the body as well as of the soul at the resurrection. — Ed.
6. Wherein ye greatly rejoice, or, In which ye exult. Though the termination of the Greek verb is doubtful, yet the meaning requires that we read, “ye exult,” rather than “exult ye.” In which refers to the whole that is said of the hope of salvation laid up in heaven. But he rather exhorts than praises them; for his object was to shew what fruit was to come from the hope of salvation, even spiritual joy, by which not only the bitterness of all evil might be mitigated, but also all sorrow overcome. At the same time to exult is more expressive than to rejoice. (10)
But it seems somewhat inconsistent, when he says that the faithful, who exulted with joy, were at the same time sorrowful, for these are contrary feelings. But the faithful know by experience, how these things can exist together, much better than can be expressed in words. However, to explain the matter in a few words, we may say that the faithful are not logs of wood, nor have they so divested themselves of human feelings, but that they are affected with sorrow, fear danger, and feel poverty as an evil, and persecutions as hard and difficult to be borne. Hence they experience sorrow from evils; but it is so mitigated by faith, that they cease not at the same time to rejoice. Thus sorrow does not prevent their joy, but, on the contrary, give place to it. Again, though joy overcomes sorrow, yet it does not put an end to it, for it does not divest us of humanity. And hence it appears what true patience is; its beginning, and, as it were, its root, is the knowledge of God’s blessings, especially of that gratuitous adoption with which he has favored us; for all who raise hither their minds, find it an easy thing calmly to bear all evils. For whence is it that our minds are pressed down with grief, except that we have no participation of spiritual things? But all they who regard their troubles as necessary trials for their salvation, not only rise above them, but also turn them to an occasion of joy.
Ye are in heaviness, or, Ye are made sorrowful. Is not sorrow also the common lot of the reprobate? for they are not free from evils. But Peter meant that the faithful endure sorrow willingly, while the ungodly murmur and perversely contend with God. Hence the godly bear sorrow, as the tamed ox the yoke, or as a horse, broken in, the bridle, though held by a child. God by sorrow afflicts the reprobate, as when a bridle is by force put in the mouth of a ferocious and refractory horse; he kicks and offers every resistance, but all in vain. Then Peter commends the faithful, because they willingly undergo sorrow, and not as though forced by necessity.
By saying, though now for a season, or, a little while, he supplied consolation; for the shortness of time, however hard evils may be, does not a little lessen them; and the duration of the present life is but a moment of time. If need be; the condition is to be taken for a cause; for he purposed to shew, that God does not, without reason, thus try his people; for, if God afflicted us without a cause, to bear it would be grievous. Hence Peter took an argument for consolation from the design of God; not that the reason always appears to us, but that we ought to be fully persuaded that it ought to be so, because it is God’s will.
We must notice that he does not mention one temptation, but many; and not temptations of one kind, but manifold temptations It is, however, better to seek the exposition of this passage in the first chapter of James
(10) Some take the verb in a future sense, “At which (time) ye shall exult;” and some as being an imperative, “On account of which exult ye;” but neither of these comports with the context; for the 8th verse proves that he speaks of present joy, and that he states the case as it was among them. It is better with Calvin to refer “wherein,” or, “on account of which,” to the fact stated in the previous verse, that they were kept by God’s power for salvation ready to be revealed. — Ed.
7. Much more precious than of gold The argument is from the less to the greater; for if gold, a corruptible metal, is deemed of so much value that we prove it by fire, that it may become really valuable, what wonder is it that God should require a similar trial as to faith, since faith is deemed by him so excellent? And though the words seem to have a different meaning, he yet compares faith to gold, and makes it more precious than gold, that hence he might draw the conclusion, that it ought to be fully proved. (11) It is moreover uncertain how far he extends the meaning of the words, “tried” δοκιμάζεσθαι and “trial” δοκίμιον
Gold is, indeed, tried twice by fire; first, when it is separated from its dross; and then, when a judgment is to be formed of its purity. Both modes of trial may very suitably be applied to faith; for when there is much of the dregs of unbelief remaining in us, and when by various afflictions we are refined as it were in God’s furnace, the dross of our faith is removed, so that it becomes pure and clean before God; and, at the same time, a trial of it is made, as to whether it be true or fictitious. I am disposed to take these two views, and what immediately follows seems to favor this explanation; for as silver is without honor or value before it be refined, so he intimates that our faith is not to be honored and crowned by God until it be duly proved.
At the appearing of Jesus Christ, or, when Jesus Christ shall be revealed. This is added, that the faithful might learn to hold on courageously to the last day. For our life is now hidden in Christ, and will remain hidden, and as it were buried, until Christ shall appear from heaven; and the whole course of our life leads to the destruction of the external man, and all the things we suffer are, as it were, the preludes of death. It is hence necessary, that we should cast our own eyes on Christ, if we wish in our afflictions to behold glory and praise. For trials as to us are full of reproach and shame, and they become glorious in Christ; but that glory in Christ is not yet plainly seen, for the day of consolation is not yet come. (12)
(11) The seeming difference in meaning referred to, arises from this, that the Apostle uses two nouns (a common thing in Scripture) instead of a noun and an adjective or participle — “the trial of your faith,” instead of “your tried faith,” or, “your faith when tried.” — Ed.
(12) The “praise, honor, and glory,” refer to tried faith; it will be praised or approved by the Judge, honored before men and angels, and followed by eternal glory. — Ed.
8. Whom having not seen, or, Whom though ye have not seen. He lays down two things, that they loved Christ whom they had not seen, and that they believed on him whom they did not then behold. But the first arises from the second; for the cause of love is faith, not only because the knowledge of those blessings which Christ bestows on us, moves us to love him, but because he offers us perfect felicity, and thus draws us up to himself. He then commends the Jews, because they believed in Christ whom they did not see, that they might know that the nature of faith is to acquiesce in those blessings which are hid from our eyes. They had indeed given some proof of this very thing, though he rather directs what was to be done by praising them.
The first clause in order is, that faith is not to be measured by sight. For when the life of Christians is apparently miserable, they would instantly fail, were not their happiness dependent on hope. Faith, indeed, has also its eyes, but they are such as penetrate into the invisible kingdom of God, and are contented with the mirror of the Word; for it is the demonstration of invisible things, as it is said in Heb 11:1. Hence true is that saying of Paul, that
we are absent from the Lord while we are in the flesh;
for we walk by faith and not by sight.
(2Co 5:6.)
The second clause is, that faith is not a cold notion, but that it kindles in our hearts love to Christ. For faith does not (as the sophists prattle) lay hold on God in a confused and implicit manner, (for this would be to wander through devious paths;) but it has Christ as its object. Moreover, it does not lay hold on the bare name of Christ, or his naked essence, but regards what he is to us, and what blessings he brings; for it cannot be but that the affections of man should be led there, where his happiness is, according to that saying,
“Where your treasure is, there is also your heart.” (Mat 6:21.)
Ye rejoice, or, Ye exult. He again refers to the fruit of faith which he had mentioned, and not without reason; for it is an incomparable benefit, that consciences are not only at peace before God, but confidently exult in the hope of eternal life. And he calls it joy unspeakable, or unutterable, because the peace of God exceeds all comprehension. What is added, full of glory, or glorified, admits of two explanations. It means either what is magnificent and glorious, or what is contrary to that which is empty and fading, of which men will soon be ashamed. Thus “glorified” is the same with what is solid and permanent, beyond the danger of being brought to nothing. (13) Those who are not elevated by this joy above the heavens, so that being content with Christ alone, they despise the world, in vain boast that they have faith.
(13) After “unspeakable,” “glorified” must mean something greater, or it may be viewed as more specific, it is a joy unspeakable, it being a glorified joy in a measure, or the joy of the glorified in heaven. According to this view the words may be thus rendered, “with joy unspeakable and heavenly.” Doddridge gives this paraphrase, “With unutterable and even glorified joy, with such a joy as seems to anticipate that of the saints in glory.” — Ed.
9. Receiving the end of your faith He reminds the faithful where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our affections ensnared by is allurements; this life and all things belonging to the body are great impediments, which prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly intimates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation. (14) In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet deferred. For our adoption ought now to satisfy us; nor ought we to ask to be introduced before the time into the possession of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle’s words, that salvation is not otherwise obtained than by faith; and we know that faith leans on the sole promise of gratuitous adoption; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account.
But why does he mention souls only, when the glory of a resurrection is promised to our bodies? As the soul is immortal, salvation is properly ascribed to it, as Paul sometimes is wont to speak, —
“That the soul may be saved in the day of the Lord.”
(1Co 5:5.)
But it is the same as though he had said “Eternal salvation.” For there is an implied comparison between it and the mortal and fading life which belongs to the body. At the same time, the body is not excluded from a participation of glory when annexed to the soul.
(14) It is necessary either to give a future meaning to this participle, “Being about to receive;” or to view the Apostle as speaking of the salvation of the soul now, as distinct from the salvation of the soul and body hereafter. The latter view seems most appropriate to the passage. The soul is now saved by faith. The end of faith, its object and accomplishment, is reconciliation with God, and reconciliation is salvation. — Ed.
He hence commends the value of salvation, because the prophets had their minds intensely fixed on it; for it must have been a great matter, and possessing peculiar excellency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God’s goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity; for from the beginning of the world it had received a plain testimony from the Holy Spirit.
These two things ought to be distinctly noticed: he declares that more has been given to us than to the ancient fathers, in order to amplify by this comparison the grace of the gospel; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, therefore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. What is said afterwards is to be referred to their public office.
But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of the grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The second is, — that the Spirit of Christ predicted by them of the future condition of Christ’s kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various sufferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God’s presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world; for what is there which this incomparable benefit does not reduce to nothing?
10Of which salvation Had not the fathers the same salvation as we have? Why then does he say that the fathers inquired, as though they possessed not what is now offered to us? The answer to this is plain, that salvation is to be taken here for that clear manifestation of it which we have through the coming of Christ. The words of Peter mean no other thing than those of Christ, when he said,
“Many kings and prophets have desired to see the things which ye see, and have not seen them.” (Mat 13:17.)
As then the prophets had but a limited knowledge of the grace brought by Christ, as to its revelation they justly desired something more. When Simeon, after seeing Christ, prepared himself calmly and with a satisfied mind for death, he shewed that he was before unsatisfied and anxious. Such was the feeling of all the godly.
11. And what they inquired is pointed out when he adds, Searching what, or what manner of time There was a difference between the law and the gospel, a veil as it were being interposed, that they might not see those things nearer which are now set before our eyes. Nor was it indeed proper, while Christ the Sun of righteousness was yet absent, that the full light should shine as at mid-day. And though it was their duty to confine themselves within their prescribed limits, yet it was no superstition to sigh with a desire of having a nearer sight. For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them patiently to wait as long as it pleased the Lord to defer the time. Moreover, to seek as to prophecies the particular time, seems to me unprofitable; for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, “of future grace,” it is literally, “of the grace which is to you.” But as the meaning remains the same, I was not disposed to make any change.
It is more worthy of observation, that he does not say that the prophets searched according to their own understanding as to the time when Christ’s kingdom would come, but that they applied their minds to the revelation of the Spirit. Thus they have taught us by their example a sobriety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to man’s curiosity, except the Spirit of God presides over their minds, so that they may not desire anything else than to speak from him. And further, the spiritual kingdom is a higher subject than what the human mind can succeed in investigating, except the Spirit be the guide. May we also therefore submit to his guidance.
The Spirit of Christ which was in them First, “who was in them,” and secondly, “testifying,” that is, giving a testimony, by which expression he intimates that the prophets were endued with the Spirit of knowledge, and indeed in no common manner, as those who have been teachers and witnesses to us, and that yet they were not partakers of that light which is exhibited to us. At the same time, a high praise is given to their doctrine, for it was the testimony of the Holy Spirit; the preachers and ministers were men, but he was the teacher. Nor does he declare without reason that the Spirit of Christ then ruled; and he makes the Spirit, sent from heaven, to preside over the teachers of the Gospel, for he shews that the Gospel comes from God, and that the ancient prophecies were dictated by Christ.
The sufferings of Christ That they might bear submissively their afflictions, he reminds them that they had been long ago foretold by the Spirit. But he includes much more than this, for he teaches us, that the Church of Christ has been from the beginning so constituted, that the cross has been the way to victory, and death a passage to life, and that this had been clearly testified. There is, therefore, no reason why afflictions should above measure depress us, as though we were miserable under them, since the Spirit of God pronounces us blessed.
The order is to be noticed; he mentions sufferings first, and then adds the glories which are to follow. For he intimates that this order cannot be changed or subverted; afflictions must precede glory. So there is to be understood a twofold truth in these words, — that Christians must suffer many troubles before they enjoy glory, — and that afflictions are not evils, because they have glory annexed to them. Since God has ordained this connection, it does not behove us to separate the one from the other. And it is no common consolation, that our condition, such as we find it to be, has been foretold so many ages ago.
Hence we learn, that it is not in vain that a happy end is promised to us; secondly, we hence know that we are not afflicted by chance, but through the infallible providence of God; and lastly, that prophecies are like mirrors to set forth to us in tribulations the image of celestial glory.
Peter, indeed, says, that the Spirit had testified of the coming afflictions of Christ; but he does not separate Christ from his body. This, then, is not to be confined to the person of Christ, but a beginning is to be made with the head, so that the members may in due order follow, as Paul also teaches us, that we must be conformed to him who is the first-born among his brethren. In short, Peter does not speak of what is peculiar to Christ, but of the universal state of the Church. But it is much fitted to confirm our faith, when he sets forth our afflictions as viewed in Christ, for we thereby see better the connection of death and life between us and him. And, doubtless, this is the privilege and manner of the holy union, that he suffers daily in his members, that after his sufferings shall be completed in us, glory also may have its completion. See more on this subject in the third chapter of the Epistle to the Colossians, and in the fourth of the first Epistle to Timothy.
12Unto whom it was revealed This passage has been strangely perverted by fanatics, so as to exclude the fathers who lived under the law from the hope of eternal salvation. For it does not deny that the prophets usefully ministered to their own age, and edified the church, but teaches us that their ministry is more useful to us, because we are fallen on the ends of the world. We see how highly they extolled the kingdom of Christ, how assiduous they were in adorning it, how diligently they stimulated all to seek it; but they were by death deprived of the privilege of seeing it as it now is. What else then was this, but that they spread the table, that others might afterwards feed on the provisions laid on it. They indeed tasted by faith of those things which the Lord has by their hands transmitted to be enjoyed by us; and they also partook of Christ as the real food of their souls. But what is spoken of now is the exhibition of this blessing, and we know that the prophetic office was confined as it were within limits, in order that they might support themselves and others with the hope of Christ, who was to come. They therefore possessed him as one hidden, and as it were absent — absent, I say, not in power or grace, but because he was not yet manifested in the flesh. Therefore his kingdom also was as yet hid as it were under coverings. At length descending on earth, he in a manner opened heaven to us, so that we might have a near view of those spiritual riches, which before were under types exhibited at a distance. This fruition then of Christ as manifested, forms the difference between us and the prophets. Hence we learn how they ministered to us rather than to themselves.
But though the prophets were admonished from above that the grace which they proclaimed would be deferred to another age, yet they were not slothful in proclaiming it, so far were they from being broken down with weariness. But if their patience was so great, surely we shall be twice and thrice ungrateful, if the fruition of the grace denied to them will not sustain us under all the evils which are to be endured.
Which are now reported to you, or announced to you. He again marks the difference between the ancient doctrine and the preaching of the gospel. For as the righteousness of God is revealed in the gospel, having a testimony from the law and the prophets, so also the glory of Christ, of which the Spirit testified formerly, is now openly proclaimed. And at the same time he hence proves the certainty of the gospel, because it contains nothing but what had been long ago testified by the Spirit of God. He further reminds them, that under the banner of the same Spirit, by his dictation and guidance, the gospel was preached, lest they might think of anything human in this case.
Which things the angels desire to look into It is indeed the highest praise to the gospel, that it contains treasures of wisdom, as yet concealed and hidden from angels. But some one may object, and say that it is not reasonable that things should be open and known to us which are hidden from angels, who always see the face of God, and are his ministers in ruling the church, and in the administration of all his blessings. To this I answer, that things are open to us as far as we see them in the mirror of the word; but our knowledge is not said to be higher than that of angels; Peter only means that such things are promised to us as angels desire to see fulfilled. Paul says that by the calling of the Gentiles the wonderful wisdom of God was made known to angels. for it was a spectacle to them, when Christ gathered into one body the lost world, alienated for so many ages from the hope of life. Thus daily they see with admiration the magnificent works of God in the government of his church. How much greater will their admiration be, at witnessing the last display of divine justice, when the kingdom of Christ shall be completed! This is as yet hidden, the revelation of which they still expect and justly wish to see.
The passage indeed admits of a twofold meaning; either that the treasure we have in the gospel fills the angels with a desire to see it, as it is a sight especially delightful to them; or that they anxiously desire to see the kingdom of Christ, the living image of which is set forth in the gospel. But the last seems to me to be the most suitable meaning.
From the greatness and excellency of grace he draws an exhortation, that it surely behoved them the more readily to receive the grace of God, as the more bountifully he bestowed it upon them. And we must notice the connection: he had said, that so elevated was the kingdom of Christ, to which the gospel calls us, that even angels in heaven desire to see it; what then ought to be done by us who are in the world? Doubtless, as long as we live on earth, so great is the distance between us and Christ, that in vain he invites us to himself. It is hence necessary for us to put off the image of Adam and to cast aside the whole world and all hinderances, that being thus set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. (15)
Then the first part of the exhortation is, to gird up the loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second par, he prescribes the manner, that having their minds changed, they were to be formed after the image of God.
13Wherefore gird up the loins of your mind It is a similitude taken from an ancient custom; for when they had long garments, they could not make a journey, nor conveniently do any work, without being girded up. Hence these expressions, to gird up one’s-self for a work or an undertaking. He then bids them to remove all impediments, that being set at liberty they might go on to God. Those who philosophize more refinedly about the loins, as though he commanded lusts to be restrained and checked, depart from the real meaning of the Apostle, for these words mean the same with those of Christ,
“Let your loins be girded about, and burning lamps in your hands,”
(Luk 12:35,)
except that Peter doubles the metaphor by ascribing loins to the mind. And he intimates that our minds are held entangled by the passing cares of the world and by vain desires, so that they rise not upward to God. Whosoever, then, really wishes to have this hope, let him learn in the first place to disentangle himself from the world, and gird up his mind that it may not turn aside to vain affections. And for the same purpose he enjoins sobriety, which immediately follows; for he commends not temperance only in eating and drinking, but rather spiritual sobriety, when all our thoughts and affections are so kept as not to be inebriated with the allurements of this world. For since even the least taste of them stealthily draws us away from God, when one plunges himself into these, he must necessarily become sleepy and stupid, and he forgets God and the things of God.
Hope to the end, or, Perfectly hope. He intimates that those who let their minds loose on vanity, did not really and sincerely hope for the grace of God; for though they had some hope, yet as they vacillated and were tossed to and fro in the world, there was no solidity in their hope. Then he says, for the grace which will be brought to you, in order that they might be more prompt to receive it. God ought to be sought, though far off; but he comes of his own will to meet us. How great, then, must be our ingratitude if we neglect the grace that is thus set before us! This amplification, then, is especially intended to stimulate our hope.
What he adds, At the revelation of Jesus Christ, may be explained in two ways: that the doctrine of the Gospel reveals Christ to us; and that, as we see him as yet only through a mirror and enigmatically, a full revelation is deferred to the last day. The first meaning is approved by Erasmus, nor do I reject it. The second seems, however, to be more suitable to the passage. For the object of Peter was to call us away beyond the world; for this purpose the fittest thing was the recollection of Christ’s coming. For when we direct our eyes to this event, this world becomes crucified to us, and we to the world. Besides, according to this meaning, Peter used the expression shortly before. Nor is it a new thing for the apostles to employ the preposition ἐν in the sense of εἰς. Thus, then, I explain the passage, — “You have no need to make a long journey that you may attain the grace of God; for God anticipates you; inasmuch as he brings it to you.” But as the fruition of it will not be until Christ appears from heaven, in whom is hid the salvation of the godly, there is need, in the meantime, of hope; for the grace of Christ is now offered to us in vain, except we patiently wait until the coming of Christ.
(15) Pareus observes, that the Apostle, in this part of the chapter, exhorted the faithful to sobriety, holiness, humility, and brotherly love, by five reasons: 1, because they were the children of God, 1Pe 1:14; 2, because God is holy, and requires holiness, 1Pe 1:15; 3, because God is no respecter of persons, 1Pe 1:17; 4, because of the value of the price for their redemption, 1Pe 1:18; and 5, because they had been born again of an immortal seed, 1Pe 1:23. — Ed.
14As obedient children He first intimates that we are called by the Lord to the privilege and honor of adoption through the Gospel; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God’s children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except we be renewed and put off the image of old Adam.
Hence we learn what Christians ought to propose to themselves as an object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to God, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world; and certainly, whenever the Scripture speaks of the renewal of God’s image in us, it begins here, that the old man with his lusts is to be destroyed.
In your ignorance The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says,
“Ye henceforth walk not as the Gentiles, in the vanity of their mind, who have the mind darkened, being alienated from the life of God, because of the ignorance that is in them.”
(Eph 4:17.)
Where the knowledge of God is not, there darkness, error, vanity, destitution of light and life, prevail. These things, however, do not render it impossible that the ungodly should be conscious of doing wrong when they sin, and know that their judge is in heaven, and feel an executioner within them. In short, as the kingdom of God is a kingdom of light, all who are alienated from him must necessarily be blind and go astray in a labyrinth.
We are in the meantime reminded, that we are for this end illuminated as to the knowledge of God, that we may no longer be carried away by roving lusts. Hence, as much progress any one has made in newness of life, so much progress has he made in the knowledge of God.
Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain boasting of those who wished to be wise apart from Christ, he justly said in one short sentence, that they did not hold the head. (Col 2:19.) Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him!
15He who hath called you is holy He reasons from the end for which we are called. God sets us apart as a peculiar people for himself; then we ought to be free from all pollutions. And he quotes a sentence which had been often repeated by Moses. For as the people of Israel were on every side surrounded by heathens, from whom they might have easily adopted the worst examples and innumerable corruptions, the Lord frequently recalled them to himself, as though he had said, “Ye have to do with me, ye are mine; then abstain from the pollutions of the Gentiles.” We are too ready to look to men, so as to follow their common way of living. Thus it happens, that some lead others in troops to all kinds of evil, until the Lord by his calling separates them.
In bidding us to be holy like himself, the proportion is not that of equals; but we ought to advance in this direction as far as our condition will bear. And as even the most perfect are always very far from coming up to the mark, we ought daily to strive more and more. And we ought to remember that we are not only told what our duty is, but that God also adds, “I am he who sanctify you.”
It is added, In all manner of conversation, or, in your whole conduct. There is then no part of our life which is not to be redolent with this good odour of holiness. For we see that in the smallest things and almost insignificant, the Lord accustomed his people to the practice of holiness, in order that they might exercise a more diligent care as to themselves.
17And if ye call on the Father They are said here to call on God the Father, who professed themselves to be his children, as Moses says, that the name of Jacob was called on Ephraim and Manasseh, that they might be counted his children. (Gen 48:16.) According to this meaning also, we say in French reclamer But he had a regard to what he had said before, “as obedient children.” And from the character of the Father himself, he shews what sort of obedience ought to be rendered. He judges, he says, without looking on the person, that is, no outward mask is of any account with him, as the case is with men, but he sees the heart, (1Sa 16:7;) and his eyes look on faithfulness. (Jer 5:3.) This also is what Paul means when he says that God’s judgment is according to truth, (Rom 2:2;) for he there inveighs against hypocrites, who think that they deceive God by a vain pretense. The meaning is, that we by no means discharge our duty towards God, when we obey him only in appearance; for he is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit.
By saying, According to every man’s work, he does not refer to merit or to reward; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart. In this place faith also is included in the work. It hence appears evident how foolish and puerile is the inference that is drawn, — “God is such that he judges every one of us by the integrity of his conscience, not by the outward appearance; then we obtain salvation by works.”
The fear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God’s eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently. He calls the present life a sojourning, not in the sense in which he called the Jews to whom he was writing sojourners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (Heb 11:13.)
18Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of our redemption, which ought always to be remembered when our salvation is spoken of. For to him who repudiates or despises the grace of the gospel, not only his own salvation is worthless, but also the blood of Christ, by which God has manifested its value. But we know how dreadfully sacrilegious it is to regard as common the blood of the Son of God. There is hence nothing which ought so much to stimulate us to the practice of holiness, as the memory of this price of our redemption.
Silver and gold For the sake of amplifying he mentions these things in contrast, so that we may know that the whole world, and all things deemed precious by men, are nothing to the excellency and value of this price.
But he says that they had been redeemed from their vain conversation, (16) in order that we might know that the whole life of man, until he is converted to Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to the right way, but because it is God’s will that the price, offered for our salvation, should be effectual in our behalf. Then the blood of Christ is not only the pledge of our salvation, but also the cause of our calling.
Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a pure conscience from his forefathers, (2Ti 1:3,) and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (2Ti 1:5,) and as Christ also said of the Jews that they knew whom they worshipped (Joh 4:22,) it may seem strange that Peter should assert that the Jews of his time learnt nothing from their fathers but mere vanity. To this I answer, that Christ, when he declared that the way or the knowledge of true religion belonged to the Jews, referred to the law and the commandments of God rather than to the people; for the temple had not to no purpose been built at Jerusalem, nor was God worshipped there according to the fancies of men, but according to what was prescribed in the Law; he, therefore, said that the Jews were not going astray while observing the Law. As to Paul’s forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sincere piety continued, while the body of the people had become wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles; they were not only imbued with false opinions, but also fascinated with the grossest dotages; and they who had been scattered to various parts of the world, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, therefore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law.
But we hence learn, that as soon as men depart from Christ, they go fatally astray. In vain is pretended in this case the authority of the Fathers or an ancient custom. For the Prophet Ezekiel cried to the Jews,
“Walk ye not in the statutes of your fathers.”
(Eze 20:18.)
This ought also to be no less attended to by us in the present day; for, in order that the redemption of Christ may be effectual and useful to us, we must renounce our former life, though derived from the teaching and practice of our fathers. Thrice foolish, then, are the Papists, who think that the name of Fathers is a sufficient defense for all their superstitions, so that they boldly reject whatever is brought forward from the Word of God.
(16) ‘The verb λυτρόω means properly to redeem by a price from tyranny or bondage, but its meaning here, and in Luk 24:21, and Titus 2:14, is merely to deliver. “Vain conversation” signifies a useless, profitless mode of living. — Ed.
19As of a lamb He means by this similitude, that we have in Christ whatever had been shadowed forth by the ancient sacrifices, though he especially alludes to the Paschal lamb. But let us hence learn what benefit the reading of the Law brings us in this respect; for, though the rite of sacrificing is abolished, yet it assists our faith not a little, to compare the reality with the type, so that we may seek in the former what the latter contains. Moses ordered a whole or perfect lamb, without blemish, to be chosen for the Passover. The same thing is often repeated as to the sacrifices, as in Lev 23:0; in Num 28:0; and in other places. Peter, by applying this to Christ, teaches us that he was a suitable victim, and approved by God, for he was perfect, without any blemish; had he had any defect in him, he could not have been rightly offered to God, nor could he pacify his wrath.
20Who verily was foreordained He again by a comparison amplifies the grace of God, with which he had peculiarly favored the men of that age. For it was not a common or a small favor that God deferred the manifestation of Christ to that time, when yet he had ordained him in his eternal council for the salvation of the world. At the same time, however, he reminds us, that it was not a new or a sudden thing as to God that Christ appeared as a Savior; and this is what ought especially to be known. For, in addition to this, that novelty is always suspicious, what would be the stability of our faith, if we believed that a remedy for mankind had suddenly occurred at length to God after some thousands of years? In short, we cannot confidently recumb on Christ, except we are convinced that eternal salvation is in him, and always has been in him. Besides, Peter addressed the Jews, who had heard that he had already been long ago promised; and though they understood nothing true or clear or certain respecting his power and office, yet there remained among them a persuasion, that a Redeemer had been promised by God to the fathers.
It may yet be asked, As Adam did not fall before the creation of the world, how was it that Christ had been appointed the Redeemer? for a remedy is posterior to the disease. My reply is, that this is to be referred to God’s foreknowledge; for doubtless God, before he created man, foresaw that he would not stand long in his integrity. Hence he ordained, according to his wonderful wisdom and goodness, that Christ should be the Redeemer, to deliver the lost race of man from ruin. For herein shines forth more fully the unspeakable goodness of God, that he anticipated our disease by the remedy of his grace, and provided a restoration to life before the first man had fallen into death. If the reader wishes for more on this subject, he may find it in my Institutes.
But was manifest, or manifested. Included in these words, as I think, is not only the personal appearance of Christ, but also the proclamation of the Gospel. For, by the coming of Christ, God executed what he had decreed; and what he had obscurely indicated to the fathers is now clearly and plainly made known to us by the Gospel. He says that this was done in these last times, meaning the same as when Paul says,
“In the fullness of time,” (Gal 4:4;)
for it was the mature season and the full time which God in his counsel had appointed.
For you He does not exclude the fathers, to whom the promise had not been useless; but as God has favored us more than them, he intimates that the greater the amplitude of grace towards us, the more reverence and ardor and care are required of us.
21Who believe The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who by him believe in God: here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator: first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which immediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate; but with what success? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (Col 1:15;) but this name is given to him for this reason, because God cannot be known except in him.
The second reason is, that as faith unites us to God, we shun and dread every access to him, except a Mediator comes who can deliver us from fear. For sin, which reigns in us, renders us hateful to God and him to us. Hence, as soon as mention is made of God, we must necessarily be filled with dread; and if we approach him, his justice is like fire, which will wholly consume us.
It is hence evident that we cannot believe in God except through Christ, in whom God in a manner makes himself little, that he might accommodate himself to our comprehension; and it is Christ alone who can tranquillize consciences, so that we may dare to come in confidence to God.
That raised him up from the dead He adds, that Christ had been raised up from the dead, in order that their faith and hope, by which they were supported, might have a firm foundation. And hereby again is confuted the gloss respecting universal and indiscriminate faith in God; for had there been no resurrection of Christ, still God would remain in heaven. But Peter says that he would not have been believed in, except Christ had risen. It is then evident, that faith is something else than to behold the naked majesty of God. And rightly does Peter speak in this manner; for it belongs to faith to penetrate into heaven, that it may find the Father there: how could it do so, except it had Christ as a leader?
“By him,” says Paul, “we have confidence of access.”
(Eph 3:12.)
It is said also, in Heb 4:16, that relying on our high priest, we can come with confidence to the throne of grace. Hope is the anchor of the soul, which enter into the inner part of the sanctuary; but not without Christ going before. (Heb 6:19.) Faith is our victory against the world, (1Jo 5:4) and what is it that makes it victorious, except that Christ, the Lord of heaven and earth, has us under his guardianship and protection?
As, then, our salvation depends on the resurrection of Christ and his supreme power, faith and hope find here what can support them. For, except he had by rising again triumphed over death, and held now the highest sovereignty, to protect us by his power, what would become of us, exposed to so great a power as that of our enemies, and to such violent attacks? Let us, therefore, learn to what mark we ought to direct our aim, so that we may really believe in God.
22Seeing ye have purified your souls, or, Purifying your souls. Erasmus badly renders the words, “Who have purified,” etc. For Peter does not declare what they had done, but reminds them of what they ought to do. The participle is indeed in the past tense, but it may be rendered as a gerund, “By purifying, etc. ” The meaning is, that their souls would not be capable of receiving grace until they were purified, and by this our uncleanness is proved. (17) But that he might not seem to ascribe to us the power of purifying our souls, he immediately adds, through the Spirit; as though he had said, “Your souls are to be purified, but as ye cannot do this, offer them to God, that he may take away your filth by his Spirit.” He only mentions souls, though they needed to be cleansed also from the defilements of the flesh, as Paul bids the Corinthians, (2Co 7:1;) but as the principal uncleanness is within, and necessarily draws with it that which is outward, Peter was satisfied with mentioning only the former, as though he had said, that not outward actions only ought to be corrected, but the very hearts ought to be thoroughly reformed.
He afterwards points out the manner, for purity of soul consists in obedience to God. Truth is to be taken for the rule which God prescribes to us in the Gospel. Nor does he speak only of works, but rather faith holds here the primacy. Hence Paul specially teaches us in the first and last chapter of the Epistle to the Romans, that faith is that by which we obey God; and Peter in Acts, Act 15:9, bestows on it this eulogy, that God by it purifies the heart.
Unto love of the brethren, or, Unto brotherly love. He briefly reminds us what God especially requires in our life, and the mark to which all our endeavors should be directed. So Paul in Eph 1:4 the Epistle to the Ephesians, when speaking of the perfection of the faithful, makes it to consist in love. And this is what we ought the more carefully to notice, because the world makes its own sanctity to consist of the veriest trifles, and almost overlooks this the chief thing. We see how the Papists weary themselves beyond measure with thousand invented superstitions: in the meantime, the last thing is that love which God especially commends. This, then, is the reason why Peter calls our attention to it, when speaking of a life rightly formed.
He had before spoken of the mortification of the flesh, and of our conformity with the will of God; but he now reminds us of what God would have us to cultivate through life, that is, mutual love towards one another; for by that we testify also that we love God; and by this evidence God proves who they are who really love him.
He calls it unfeigned, (ἀνυπόκριτον), as Paul calls faith in 1Ti 1:5; for nothing is more difficult than to love our neighbors in sincerity. For the love of ourselves rules, which is full of hypocrisy; and besides, every one measures his love, which he shews to others, by his own advantage, and not by the rule of doing good. He adds, fervently; for the more slothful we are by nature, the more ought every one to stimulate himself to fervor and earnestness, and that not only once, but more and more daily.
(17) It is better to keep the tense of the participle, — “Having purified (or, since ye have purified) your souls by obeying the truth through the Spirit to an unfeigned love of the brethren, love ye one another fervently from a pure heart; having been born again,” etc.
The order here is similar to what is often found in Scripture; purification is mentioned before regeneration, as being the most visible and the effect; then what goes before it as being in a manner the cause. — Ed.
23Being born again Here is another reason for an exhortation, — that since they were new men and born again of God, it behoved them to form a life worthy of God and of their spiritual regeneration. And this seems to be connected with a verse in 1Pe 2:2 respecting the milk of the word, which they were to seek, that their way of living might correspond with their birth. It may, however, be extended wider, so as to be connected also with what has gone before; for Peter collected together those things which may lead us to an upright and a holy life. The object, then, of Peter was to teach us that we cannot be Christians without regeneration; for the Gospel is not preached, that it may be only heard by us, but that it may, as a seed of immortal life, altogether reform our hearts. (18) Moreover, the corruptible seed is set in opposition to God’s word, in order that the faithful might know that they ought to renounce their former nature, and that it might be more evident how much is the difference between the children of Adam who are born only into the world, and the children of God who are renewed into a heavenly life. But as the construction of the Greek text is doubtful, we may read, “the living word of God,” as well as, “the word of the living God.” As, however, the latter reading is less forced, I prefer it; though it must be observed, that the term is applied to God owing to the character of the passage. For, as in Heb 4:12, because God sees all things, and nothing is hid from him, the apostle argues that the word of God penetrates into the inmost marrow, so as to discern thoughts and feelings; so, when Peter in this place calls him the living God, who abides for ever, he refers to the word, in which the perpetuity of God shines forth as in a living mirror.
(18) Most commentators, like Calvin, represent the seed as the word; but the construction does not admit this; the words are, “Having been begotten from a seed, not corruptible, but incorruptible, through the living word of God, and for-ever abiding.” The “seed” denotes evidently the vital principle of grace, the new nature, the restored image of God; it is the same with what John means when he says,
“His seed (that is, of God) remaineth in him.” (1Jo 3:9.)
Then “the word” is set forth as the means or instrument by which this seed is implanted. The “living” here does not mean life-giving, as some interpret it, but stands opposed to what ceases to be valid: and “for-ever abiding” more fully expresses its meaning. The metaphor in the parable of the sower is quite different: the word there is compared to a seed sown on bad or good ground; but here the turning of a bad into a good ground is the subject; and in this process the word is employed as an instrument. — Ed.
24For all flesh He aptly quotes the passage from Isaiah to prove both clauses; that is, to make it evident how fading and miserable is the first birth of man, and how great is the grace of the new birth. For as the Prophet there speaks of the restoration of the Church, to prepare the way for it, he reduces men to nothing lest they should flatter themselves. I know that the words are wrongly turned by some to another sense; for some explain them of the Assyrians, as though the Prophet said, that there was no reason for the Jews to fear so much from flesh, which is like a fading flower. Others think that the vain confidence which the Jews reposed in human aids, is reproved. But the Prophet himself disproves both these views, by adding, that the people were as grass; for he expressly condemns the Jews for vanity, to whom he promised restoration in the name of the Lord. This, then, is what I have already said, that until their own emptiness has been shewn to men, they are not prepared to receive the grace of God. In short, such is the meaning of the Prophet: as exile was to the Jews like death, he promised them a new consolation, even that God would send prophets with a command of this kind. The Lord, he says, will yet say, “Comfort ye my people;” and that in the desert and the waste, the prophetic voice would yet be heard, in order that a way might be prepared for the Lord. (Isa 40:6.)
And as the obstinate pride which filled them, must have been necessarily purged from their minds, in order that an access might be open for God, the Prophet added what Peter relates here respecting the vanishing glory of the flesh. What is man? he says — grass; what is the glory of man? the flower of the grass. For as it was difficult to believe that man, in whom so much excellency appears, is like grass, the Prophet made a kind of concession, as though he had said, “Be it, indeed, that flesh has some glory; but lest that should dazzle your eyes, know that the flower soon withers.” He afterwards shews how suddenly everything that seems beautiful in men vanishes, even through the blowing of the Spirit of God; and by this he intimates, that man seems to be something until he comes to God, but that his whole brightness is as nothing in his presence; that, in a word, his glory is in this world, and has no place in the heavenly kingdom.
The grass withereth, or, has withered. Many think that this refers only to the outward man; but they are mistaken; for we must consider the comparison between God’s word and man. For if he meant only the body and what belongs to the present life, he ought to have said, in the second place, that the soul was far more excellent. But what he sets in opposition to the grass and its flower, is the word of God. It then follows, that in man nothing but vanity is found. Therefore, when Isaiah spoke of flesh and its glory, he meant the whole man, such as he is in himself; for what he ascribed as peculiar to God’s word, he denied to man. In short, the Prophet speaks of the same thing as Christ does in Joh 3:3, that man is wholly alienated from the kingdom of God, that he is nothing but an earthly, fading, and empty creature, until he is born again.
25But the word of God The Prophet does not shew what the word of God is in itself, but what we ought to think of it; for since man is vanity in himself, it remains that he ought to seek life elsewhere. Hence Peter ascribes power and efficacy to God’s word, according to the authority of the Prophet, so that it can confer on us what is real, solid, and eternal. For this was what the Prophet had in view, that there is no permanent life but in God, and that this is communicated to us by the word. However fading, then, is the nature of man, yet he is made eternal by the word; for he is re-moulded and becomes a new creature.
This is the word which by the gospel is preached unto you, or, which has been declared to you. He first reminds us, that when the word of God is mentioned, we are very foolish if we imagine it to be remote from us in the air or in heaven; for we ought to know that it has been revealed to us by the Lord. What, then, is this word of the Lord, which gives us life? Even the Law, the Prophets, the Gospel. Those who wander beyond these limits of revelation, find nothing but the impostures of Satan and his dotages, and not the word of the Lord. We ought the more carefully to notice this, because impious and Luciferian men, craftily allowing to God’s word its own honor, at the same time attempt to draw us away from the Scriptures, as that unprincipled man, Agrippa, who highly extols the eternity of God’s word, and yet treats with scurrility the Prophets, and thus indirectly laughs to scorn the Word of God.
In short, as I have already reminded you, no mention is here made of the word which lies hid in the bosom of God, but of that which has proceeded from his mouth, and has come to us. So again it ought to be borne in mind, that God designed by the Apostles and Prophets to speak to us, and their mouths is the mouth of the only true God.
Then, when Peter says, Which has been announced, or declared, to you, he intimates that the word is not to be sought elsewhere than in the Gospel preached to us; and truly we know not the way of eternal life otherwise than by faith. But there can be no faith, except we know that the word is destined for us.
To the same purpose is what Moses said to the people,
“Say not in thine heart, Who shall ascend into heaven, etc.; nigh is the word, in thy mouth and in thy heart.”
(Deu 30:12.)
That these words agree with what Peter says, Paul shews Rom 10:6, where he teaches us that it was the word of faith which he preached.
There is here, besides, no common eulogy on preaching; for Peter declares that what is preached is the life-giving word. God alone is indeed he who regenerates us; but for that purpose he employs the ministry of men; and on this account Paul glories that the Corinthians had been spiritually begotten by him. (1Co 4:15.) It is indeed certain that those who plant and those who water, are nothing; but whenever God is pleased to bless their labor, he makes their doctrine efficacious by the power of his Spirit; and the voice which is in itself mortal, is made an instrument to communicate eternal life.
