1 Peter 1:1-25 (NKJV)
1 Peter, an apostle of
Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia,
Asia, and Bithynia,
2 elect according to the
foreknowledge of God the Father, in sanctification of the Spirit, for obedience
and sprinkling of the blood of Jesus Christ: Grace to you and peace be
multiplied.
3 Blessed be the
God and Father of our Lord Jesus Christ, who according to His abundant mercy
has begotten us again to a living hope through the resurrection of Jesus Christ
from the dead,
4 to an inheritance
incorruptible and undefiled and that does not fade away, reserved in heaven for
you,
5 who are kept by the
power of God through faith for salvation ready to be revealed in the last time.
6 In this you greatly
rejoice, though now for a little while, if need be, you have been grieved by
various trials,
7 that the genuineness of
your faith, being much more precious than gold that perishes, though it
is tested by fire, may be found to praise, honor, and glory at the revelation
of Jesus Christ,
8 whom having not seen
you love. Though now you do not see Him, yet believing, you rejoice with
joy inexpressible and full of glory,
9 receiving the end of
your faith--the salvation of your souls.
10 Of this salvation the
prophets have inquired and searched carefully, who prophesied of the grace that
would come to you,
11 searching what, or what
manner of time, the Spirit of Christ who was in them was indicating when He
testified beforehand the sufferings of Christ and the glories that would
follow.
12 To them it was revealed
that, not to themselves, but to us they were ministering the things which now
have been reported to you through those who have preached the gospel to you by
the Holy Spirit sent from heaven--things which angels desire to look into.
13 Therefore gird up the
loins of your mind, be sober, and rest your hope fully upon the grace
that is to be brought to you at the revelation of Jesus Christ;
14 as obedient children,
not conforming yourselves to the former lusts, as in your ignorance;
15 but as He who called
you is holy, you also be holy in all your conduct,
16 because it is written, "Be
holy, for I am holy."
17 And if you call on the
Father, who without partiality judges according to each one's work, conduct
yourselves throughout the time of your stay here in fear;
18 knowing that you were
not redeemed with corruptible things, like silver or gold, from your aimless
conduct received by tradition from your fathers,
19 but with the precious
blood of Christ, as of a lamb without blemish and without spot.
20 He indeed was
foreordained before the foundation of the world, but was manifest in these last
times for you
21 who through Him believe
in God, who raised Him from the dead and gave Him glory, so that your faith and
hope are in God.
22 Since you have purified
your souls in obeying the truth through the Spirit in sincere love of the
brethren, love one another fervently with a pure heart,
23 having been born again,
not of corruptible seed but incorruptible, through the word of God which lives
and abides forever,
24 because "All
flesh is as grass, And all the glory of man as the flower of the grass.
The grass withers, And its flower falls away,
25 But the word of the
LORD endures forever." Now this is the word which by the gospel was
preached to you.
Who, what, where, why.
The Christians of Asia Minor who received this letter from Peter
had discovered that a life lived for God is often a life of many difficulties.
Some of their troubles came from their neighbors, while some came from
government authorities. Peter wrote to these Christians to encourage them, to
explain to them why suffering occurs, and to remind them of their eternal
reward at the end of this earthly life.
Author • Early church tradition
affirms that the apostle Peter was the author of the letter known as First
Peter. The author is thoroughly acquainted with Christ’s earthly sufferings and
claims to be an eyewitness to them. Finally,
the sporadic and local persecution
before Nero’s reign (before A.D. 68) is the persecution that Peter is probably
addressing in this letter.
Although
severe official persecution did not begin until the reigns of Domitian (A.D.
95) or Trajan (A.D. 112), early Christians experienced oppressive local
persecution from the beginning (see Acts 14:19). In conclusion, there is no
substantial evidence that contradicts the plain assertion of the letter that it
is from the apostle Peter.
Many interpreters have regarded Peter’s reference to Babylon
(5:13) as a reference to Rome that Peter described as Babylon to highlight its
paganism. In view of all this information it seems likely that Peter wrote this
epistle from Rome about A.D. 64. Constable’s Notes.
Date and
Place of Writing • Peter wrote the letter around A.D. 62–64. First Paul makes no
reference to Peter being in Rome when Paul was writing his letters from there
(Ephesians, Philippians, Colossians, and Philemon), sometime between A.D.
60–62. Moreover in his letter, Peter makes no reference to Paul as being in
Rome, identifying only Silvanus and Mark as his companions (5:12, 13). after
the burning of Rome in A.D. 64.
Setting • To reach the centers of
the provinces of ancient Asia Minor (present-day Turkey) to which Peter was
writing, his letter had to travel many hundreds of miles over rugged terrain
and treacherous seas. Christians were targets of attack because they no longer
participated in pagan religious practices. Since they were the ones who
abandoned the so-called gods of the people, Christians were blamed for
everything from natural disasters to economic downturns. They were even more
vulnerable because they were often strangers in a city, having been driven out
of other cities by persecution or having come from a Jewish background. These
early Christians often had little security, low social status (many were
slaves), and little recourse to government protection. Peter wrote to encourage
them. They were pilgrims in this world heading to their glorious home in
heaven. Nelson study Bible
From the beginning, 1 Peter was recognized as
authoritative and as the work of the apostle Peter. The earliest reference to
it may be 2Pe 3:1 (see note there), where Peter himself refers to a
previous letter he had written. 1 Clement ( a.d. 95) seems to indicate
acquaintance with 1 Peter. Polycarp, a disciple of the apostle John, makes use
of 1 Peter in his letter to the Philippians. The author of the Gospel of Truth
(140-150) was acquainted with 1 Peter. Eusebius (fourth century) indicated that
it was universally received.
The letter was explicitly ascribed to Peter by
that group of church fathers whose testimonies appear in the attestation of so
many of the genuine NT writings, namely, Irenaeus ( a.d. 140-203), Tertullian (150-222),
Clement of Alexandria (155-215) and Origen (185-253). It is thus clear that
Peter’s authorship of the book has early and strong support.
Thus Silas was the intermediate agent in
writing. Some have claimed that Silas’s qualifications for recording Peter’s
letter in literary Greek are found in Ac 15:22-29 . It is known that a
secretary in those days often composed documents in good Greek for those who
did not have the language facility to do so. Thus in 1 Peter Silas’s Greek may
be seen, while in 2 Peter it may be Peter’s rough Greek that appears.
Some also maintain that the book reflects a
situation that did not exist until after Peter’s death, suggesting that the
persecution referred to in 4:14-16 ; 5:8-9 is descriptive of Domitian’s reign (
a.d. 81-96). However, the situation that was developing in Nero’s time (54-68)
fits the description found in these verses just as well.
.
1 Peter, an apostle of
Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia,
Asia, and Bithynia,
1:1 Peter. . strangers in the world. People
temporarily residing on earth but whose home is in heaven scattered throughout
Pontus ... Bithynia. Gentile and Jewish Christians scattered throughout much of
Asia Minor (see map, Paul’s Second Missionary Journey ). People from this
area were in Jerusalem on the day of Pentecost. NIV Notes
“To the
strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia.” He is writing to the strangers, or aliens, who were scattered
throughout the Roman Empire. They were Jews, called the Diaspora because they were no longer
in the land of Palestine. Due to persecution and other reasons, they had
settled throughout the empire. It is my conviction that Simon Peter had already
preached the gospel there and that the Holy Spirit wanted Paul to go to people
who had not heard the gospel. Paul was the Apostle to the Gentiles, and Simon Peter was the
apostle to Israelites who had turned to Christ. JVM
1:1 Peter is a Greek name (lit. Petros, meaning a stone or rock). No one else in the New
Testament has the name Peter, though Peter called Christians stones in this
epistle (2:4-5). In Aramaic “stone” is the word cephas. Jesus gave the name
Cephas to Simon (The Greek transliteration of Simeon, Peter’s Hebrew name) as a
prediction of what this apostle would become (John 1:42; Matt. 16:18). The word “apostle” has
both a technical and a general sense in the New Testament. It refers to the
Twelve and Paul, but also to others who went out as the Twelve and Paul did to
represent Jesus Christ. Peter was one of the Twelve. He wrote with full
apostolic authority. Peter called his readers aliens (NIV strangers) to
introduce this self-concept into their minds. In this letter he emphasized that
Christians are really citizens of heaven and our sojourn here on earth is only
temporary. The Greek word perepidemos (alien) contains both the ideas
of alien nationality and temporary residence.
2 elect according to the
foreknowledge of God the Father, in sanctification of the Spirit, for obedience
and sprinkling of the blood of Jesus Christ: Grace to you and peace be
multiplied.
1:2
chosen. . Father ... Spirit ... Jesus Christ. All three persons of the
Trinity are involved in the redemption of the elect. sanctifying work. . The
order of the terms employed suggests that the sanctifying work of the Spirit
referred to here is the influence of the Spirit that draws one from sin toward
holiness.
[1 Pet. 1:2]. The apostle Peter immediately plunges us into deep doctrinal waters.
For instance, he presents the doctrine of the Trinity: the foreknowledge of God
the Father, sanctification of the Spirit, and sprinkling of the
blood of Jesus Christ. Theologians try to help us understand the
tremendous doctrines of election and foreknowledge. We must recognize that our
God is a sovereign God and that this little universe is His. He created
it. He can do anything He wants to do that is consistent with His character.
Peter really gets us into deep water when he says, “Elect according to the
foreknowledge of God.” You see, God is moving according to His plan.
Our God knows everything. He knows every condition; He knows
everything that is foreseeable and unforeseeable. So you and I can trust Him
implicitly. When Peter says, “Elect according to the foreknowledge of God,” he
is telling us what God the Father did.
Now he tells us about the work of the Holy Spirit: “through sanctification
of the Spirit.”
However, when the word sanctification is identified with the
Holy Spirit, it means something else. When Peter says, “Through sanctification of the
Spirit,” he is talking about the ministry of the Holy Spirit in the world who
not only converts us—is responsible for our New Birth—but He also begins to
work in our lives to bring us up to the place of maturation where we become
full, mature Christians.
Remember that Peter is
writing to Jews who had been brought up in Judaism. They were the Diaspora, believing Jews living in
Asia Minor. They knew the Old Testament, and they understood that the high
priest on the Day of Atonement took blood with him when he went into the Holy
of Holies, and that he sprinkled the blood seven times on the mercy seat.
1:2 Believers are chosen to be included in God’s family, not on the
basis of what they have done or who they are, but on the basis of God’s eternal
wisdom.
Sanctification is the ongoing process whereby the Holy Spirit works in
believers, making their lives holy, separated from their old ways and to God in
order to be more like Him. obedience: One reason that God chooses us is so that we
might serve Him. sprinkling of the blood: This concept, the second reason why
God chooses us, draws our attention to three situations in the Old Testament
when the Israelites were sprinkled with the blood of animals: (1) Moses’
sprinkling of blood on the Israelites at Mount Sinai, to symbolize their
initiation into the covenant (see Ex. 24:5–8); (2) the sprinkling of Aaron and
his sons to be the priests of Israel (see Ex. 29:19–21); and (3) the sprinkling
of blood performed by priests over healed lepers to symbolize their cleansing
(see Lev. 14:1–9). Any of these three cases could be the one that Peter has in
mind here.
Election originates in the eternal will and purpose of
God the Father. The foreknowledge (Gr. prognosin; cf. Acts 2:23) of God refers, of
course, to what
God knows beforehand. God’s foreknowledge has an element of
determinism in it because whatever really happens that God knows beforehand
exists or takes place because of His sovereign will. Therefore when Peter wrote
that God chose according to His foreknowledge he did not mean that God chose
the elect because He knew beforehand they would believe the gospel (the
Arminian position). God chose them because He determined beforehand that
they would believe the gospel (the Calvinist position; cf. Rom. 8:29-30; Eph. 1:3-6; 1 Thess. 1:4; 1 Peter 5:13).
Romans 8:29-30 (NKJV) 29 For whom He foreknew,
He also predestined to be conformed to the image of His Son, that He might be
the firstborn among many brethren. 30 Moreover whom He
predestined, these He also called; whom He called, these He also justified; and
whom He justified, these He also glorified.
Ephesians 1:3-6 (NKJV) 3 Blessed be the God and
Father of our Lord Jesus Christ, who has blessed us with every spiritual
blessing in the heavenly places in Christ, 4 just as He chose us in
Him before the foundation of the world, that we should be holy and without
blame before Him in love, 5 having predestined us
to adoption as sons by Jesus Christ to Himself, according to the good pleasure
of His will, 6 to the praise of the
glory of His grace, by which He has made us accepted in the Beloved.
The
Holy Spirit accomplished election when He separated the elect and set them
aside to a special calling. God’s purpose in election was that we might obey
God the Son and that He might sprinkle us with His blood.
Probably
Peter had Old Testament sprinkling of blood in mind when he wrote this verse.
There are many Old Testament allusions in this epistle. Sprinkling with blood
in Israel resulted in cleansing (Num. 19:9), bringing the person sprinkled under the terms and blessings
of a covenant (Exod. 24:3-8), and induction into the priesthood and kingship. Members of
the priesthood enjoyed the privilege of mediating between God and people (Exod. 29:21; Lev. 8:30). Members of the royal
line in Israel enjoyed the privilege of reigning under God. All of these
benefits belong to the Christian whom God has figuratively sprinkled with the
blood of Jesus Christ, the final sacrifice for our sins. Obedience is our
responsibility, and sprinkling is our privilege. Christ’s blood covers our sins
as sinners, cleanses our defilement as unclean people, and consecrates our
service as priests and kings.
3 Blessed be the
God and Father of our Lord Jesus Christ, who according to His abundant mercy
has begotten us again to a living hope through the resurrection of Jesus Christ
from the dead,
1:3
mercy. Withholding deserved punishment. new birth. Spiritual regeneration. In
the Bible, hope is not wishful thinking but a firm conviction, much like faith
that is directed toward the future. resurrection of Jesus Christ. Secures for
his people their new birth and the hope that they will be resurrected just as
he was.
The word blessed, which is used here, is a
different word from the blessed that is used in the Sermon on the Mount.
The word used here is the Greek word from which we derive our word eulogy.
It means “to praise.” In the New Testament this word is never used in reference
to man. God does not praise man, but man is to praise God, and He is the
Father.
“The God and Father of our Lord Jesus Christ.” He is the Father of
our Lord Jesus Christ in a unique way. He is the Father of the Lord Jesus Christ
because of His position in the Trinity. They are equal. But you and I do not
call Him
Father, except on the basis that Peter mentions here: He has begotten us. The word
begotten has to do with the regenerating work of the Holy Spirit.
“Peter emphasizes the resurrection of Christ. The Resurrection was
his great theme on the Day of Pentecost and in all of his messages. He said in
effect, “All that you have seen here today is because Jesus whom you crucified
has come back from the dead.” And when he writes his epistles, he anchors them
in the resurrection of Christ.
Paul does the same thing. He tells us that Jesus Christ was
delivered for our offenses; He died for our sins. But He was raised for our
justification, that we might be in Christ, accepted in the beloved, able to
stand before God. He doesn’t simply subtract sin from us; He makes over to us
His righteousness. We stand before God in the righteousness of Jesus Christ.
according to His abundant
mercy: Our
salvation is grounded in God’s mercy, His act of compassion toward us despite
our condition of sinfulness. has begotten us again: God has given believers a
new, spiritual life that enables us to live in an entirely different dimension
than the one our physical birth allowed. to a living hope: Hope here does not imply a
wishfulness but rather a dynamic confidence that does not end with this life
but continues throughout eternity. through the resurrection: Although this
phrase may modify the phrase “to a living hope,” the context suggests that it
is to be understood as the means of our salvation rather than the means of our
hope .
4 to an inheritance
incorruptible and undefiled and that does not fade away, reserved in heaven for
you,
1:4 into an inheritance. Believers are born again not only to a hope but
also to the inheritance that is the substance of the hope. The inheritance is
eternal — in its essence (it is not subject to decay) and in its preservation
(it is divinely kept for us).
“An inheritance incorruptible,” meaning that it is
nondestructible. It cannot be damaged in any way—no rust, no moth, no germ, no
fire can touch it.
“Undefiled” indicates that it is not stained or defiled by anything. We will
not get this inheritance illegally.
“That fadeth not away.” We won’t inherit it and then find it to be worthless, like some
stock that once had value and then became completely valueless.
“Reserved in heaven for you.” The word reserved means it is guarded.
God the Father, God the Son, and God the Holy Spirit are taking care of it for
us. We couldn’t have it in a better safety deposit box than that!
5 who are kept by the
power of God through faith for salvation ready to be revealed in the last time.
1:5 through faith ... by God’s power. There are two sides to the
perseverance of Christians. They are shielded (1) by God’s power and (2) by
their own faith. Thus they are never kept contrary to their will nor apart from
God’s activity.
“Kept by the power of God” emphasizes the keeping power
of God. Kept is
probably one of the most
wonderful words we have here—“kept by the power of God through faith.”
”
The apostle Paul said the same thing: “Being confident of this
very thing, that he which hath begun a good work in you will perform it until
the day of Jesus Christ” (Phil. 1:6).
6 In this you greatly
rejoice, though now for a little while, if need be, you have been grieved by
various trials,
“Wherein ye greatly rejoice.” Rejoice in what? In something good?
No, “in heaviness through manifold trials.” This places in contrast two words
that are worlds apart: rejoice and trials.
Peter gives us reasons for enduring trials down here in this life.
“Now for a season”—the trials will not be long, compared to eternity. In our
day there is too much emphasis on the present life. We need always to remember
that our trial are only temporary. Paul says the same thing: “For our light affliction,
which is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but at the
things which are not seen: for the things which are seen are temporal; but the
things which are not seen are eternal” (2 Cor. 4:17–18).
grieved: While there is much rejoicing because of the salvation God has
prepared for us, there will also be agony because of the pressures and
difficulties of life. by various trials: In this context (v. 7), trials refers to ordeals that
we encounter in life rather than those things that would induce us to sin. Note
that no one particular problem is in view here, but rather all the testings of
life.
7 that the genuineness of
your faith, being much more precious than gold that perishes, though it
is tested by fire, may be found to praise, honor, and glory at the revelation
of Jesus Christ,
1:7 that your faith ... may be proved genuine. Not only is the
faith itself precious, but Peter’s words indicate that the trial of faith is
also valuable. Believers will share in the “praise, glory and honor” of God.
“The trial of your faith, being much more precious than of gold.” After gold is mined, it is
put into a smelter, a red-hot furnace. The purpose is not to destroy the gold;
it is to purify the gold. When the gold is melted, the
dross is drawn off to
get the pure gold. Later on, Peter will also make an application of this
regarding the suffering of our Lord. He says that we have been redeemed, not
with gold or silver, but with something infinitely more precious than that—the
blood of Christ.
1:7 genuineness: As the purity of gold is
brought forth by intense heat, so the reality and purity of our faith are
revealed as a result of the fiery trials we face. Ultimately the testing of our
faith not only demonstrates our final salvation but also develops our capacity
to bring glory to the Lord Jesus Christ when He comes into His Kingdom and we
reign with Him.
8 whom having not seen
you love. Though now you do not see Him, yet believing, you rejoice with
joy inexpressible and full of glory,
1:8 though you do not see him now, you believe. “Though now ye see him not,
yet believing, ye rejoice with joy unspeakable and full of glory.”
9 receiving the end of
your faith--the salvation of your souls.
10 Of this salvation the
prophets have inquired and searched carefully, who prophesied of the grace that
would come to you,
1:9 souls. Implies the whole person. Peter is not excluding the body from the
inheritance that will be received.
Salvation was a subject of prophecy in the Old Testament. Both the
prophets and apostles bore witness to the truth of it. What an encouragement
that was to the Diaspora, those who were suffering for their faith.
1:9, 10 receiving the end: There is a final,
positive outcome for trusting God through all the difficulties of life—our
salvation, which here has an eschatological sense. salvation of your souls:
This phrase refers to our glorification in heaven and perhaps the rewards we
will receive for following Christ the prophets: Peter indicates that the Old Testament prophets knew
of the
gracious salvation we would one day receive and, as a result, studied it
carefully and intensively.
prophets ... searched intently. Inspiration did not bestow
omniscience. The prophets probably did not always understand the full
significance of all the words they spoke). [1 Pet. 1:10].
All the
prophets prophesied diligently concerning it.
11 searching
what, or what manner of time, the Spirit of Christ who was in them was
indicating when He testified beforehand the sufferings of Christ and the
glories that would follow.
Spirit of Christ. The Holy Spirit is called
this because Christ sent him and ministered through him (see Lk 4:14 , 18
). the sufferings of Christ and the glories. A theme running through the Bible
and a basic concept in this letter. Those who are united to Christ will also,
after suffering, enter into glory. And they will benefit in the midst of their
present sufferings from his having already entered into glory.
The prophets spoke of “the sufferings of Christ” and the grace of God. We find this in Isaiah
53 and in Psalm 22 as well as in many other Scriptures.
The prophets wrote some things which they themselves did not grasp.
They searched for the meaning diligently, “searching what, or what manner of
time the Spirit of Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glory that should follow.” There
are many places in the Old Testament that speak of the suffering of Christ, and
there are many other places that speak of the sovereignty of Christ, of the
kingdom age.
12 To them it was revealed
that, not to themselves, but to us they were ministering the things which now
have been reported to you through those who have preached the gospel to you by
the Holy Spirit sent from heaven--things which angels desire to look into.
Holy Spirit sent from heaven. By Christ, on the day of
Pentecost, at which Peter was present. God the Father also sent the Spirit.
Now the apostles are
saying, “We are preaching the same thing that the prophets did.” The only
difference was that the prophets could not make the distinction between
Christ’s suffering and glory while the apostles were in the position of being
able to understand the distinction.
was revealed: God made known to the
prophets that they would not experience all that we experience in Christ, that
they were serving God for our benefit. by the Holy Spirit: Although humans may
preach God’s message of salvation, ultimately the Holy Spirit is the One who
proclaims these great truths. Even the angels are amazed at what a wonderful
salvation God has enacted on our behalf.
13 Therefore gird up the
loins of your mind, be sober, and rest your hope fully upon the grace
that is to be brought to you at the revelation of Jesus Christ;
prepare ... for action. The first of a long series of exhortations that end at 5:11 . This one is a graphic call for action. In the language of the first century it meant that the readers should literally gather up their long, flowing garments and be ready for physical action . grace to be given you. The final state of complete blessedness and deliverance from sin. Peter later indicates that a major purpose of this letter is to encourage and testify regarding “the true grace of God”.
“Gird up the loins of your mind.” This is a figure of
speech based on the gathering and fastening up of the long Eastern garments so
that they would not interfere with the wearer’s vigorous movements. It was an
expression that was understood in Peter’s day, but I would like to bring it down
to good old Americana. I think we would say, “Get with it!” Or maybe we would
say, “Get turned on!”
“Be sober.” You won’t need drugs; you won’t need alcohol. Let the Word of God
turn you on. However, “be sober” means more than this. It means to be sober minded,
to adopt a serious attitude in the study of the Word of God.
gird up the loins of your
mind: be
sober: Peter’s concern here is primarily using mentally or spiritually sound
judgment. rest your hope: We need to exhibit confidence that God will
accomplish all that He promised He would do.
14 as obedient children,
not conforming yourselves to the former lusts, as in your ignorance;
children. Christians, born into the
family of God, are children of their heavenly Father and can pray, “Our Father
in heaven” ( Mt 6:9 ). Believers are also described as being adopted into God’s
family.
“As obedient children.” The Scriptures will lead us
to obedience. You may recall that James said, “Be ye doers of the word, and not
hearers only …” (James 1:22). The Word of God not only brings us hope, but it
also leads to our obedience. The Word of God is to be obeyed; we are to yield
to its instruction.
“Not
fashioning yourselves according to the former lusts in your ignorance”—that is, not conforming
your behavior to what it used to be before you knew better. We are to live
lives which reveal that we have been transformed from the inside. Believers should not
pattern their lives after the desires that controlled them when they were not
Christians, when they did not know God’s ways.
15 but as He who called
you is holy, you also be holy in all your conduct,
Holiness is something that is really misunderstood. To
the average person, holiness means to assume a very pious attitude, to become
almost abnormal in everyday life. It is thought to be a superficial thing.
16 because it is written, "Be
holy, for I am holy."
Be holy, because I am holy. To be holy is to be set
apart — separated from sin and impurity, and set apart to God. The complete
moral perfection of God, whose eyes are too pure to look on evil with favor (
Hab 1:13 ), should move his people to strive for moral purity. 1 Peter is a letter
of practical earnestness, filled with exhortations and encouragements.
17 And if you call on the Father, who
without partiality judges according to each one's work, conduct yourselves
throughout the time of your stay here in fear;
reverent fear. Not terror, but wholesome
reverence and respect for God, which is the basis for all godly living.
“Without respect of persons” means without partiality.
God judges every man’s work impartially. God doesn’t have little pets. God is
going to judge the work of every Christian fairly. This has nothing to do with
your salvation; it has everything to do with the kind of life you are living
down here on this earth. The fact that God is going to judge us ought to cause
us to become very sober minded and to give a little more attention to the life
that we are living.
who without partiality judges: Our heavenly Father is also our earthly
Judge. Moreover, our
relationship to Him as His children does not imply that we will escape
judgment. God does not show favoritism in judgment but invokes His judgment on
all people according to their works. in fear: For Christians, this phrase
should be understood as something between terror and reverential awe. We need
to remember that God is both our merciful Savior and our holy Judge .
18 knowing that you were
not redeemed with corruptible things, like silver or gold, from your
aimless conduct received by tradition from your fathers,
redeemed. In the Bible, to redeem
someone usually means to rescue them from some bad situation (e.g., Israel from
Egyptian bondage , Often this comes at a cost to the one who redeems. In the
Greco-Roman world slaves could be redeemed by the payment of a price, either by
someone else or by the slaves themselves. Jesus redeems believers at the cost
of His blood. The result is the “forgiveness of sins” ( Col 1:14 ) and
justification ( Ro 3:24 ). empty way of life ... from your forefathers. Some maintain that the recipients must
have been pagans because the NT stresses the emptiness of pagan life
Redeemed suggests the idea of offering something,
usually money, in exchange for the freedom of a slave or a prisoner of war. God
bought our freedom, paying for us with His Son’s life). your aimless conduct:
Peter’s focus is not on any specific action, but on the way of life that his
readers inherited from their ancestors. Those old ways were futile, empty of
power and incapable of securing salvation. Peter’s readers needed to be
snatched from their hopeless condition.
19 but with the precious
blood of Christ, as of a lamb without blemish and without spot.
lamb. The OT sacrifices were types (foreshadowings) of Christ,
depicting the ultimate and only effective sacrifice. Thus Christ is the
Passover lamb, who takes away the sin of the world . without blemish or defect.
You and I stood under the judgment of God, for the Scripture says
“… the soul that sinneth, it shall die” (Ezek. 18:4). God has never revoked
that decree. God never changes. He is the same yesterday, today, and forever.
The immutability of God is the terror of the wicked—if they give any thought to
it at all.
precious blood: God’s way of salvation is
contrasted to human attempts at gaining salvation through the use of earthly
means. a lamb: Peter describes Christ
as the ultimate sacrificial Lamb, who is offered in our place to pay the price
for our sins. The analogy here may be a reference either to the Passover lamb
or to the many lambs without blemish that were offered as part of the Old
Testament sacrificial system .
20 He indeed was
foreordained before the foundation of the world, but was manifest in these last
times for you
chosen. Some think the Greek for this word means
“foreknown,” i.e., God knew before creation that it would be necessary for Christ
to redeem human beings, but he has revealed Christ in these last times. Others
interpret the word as meaning that in eternity past God chose Christ as
Redeemer. these last times .
“Who verily was foreordained”—a better word is foreknown. Christ was foreknown
before the foundation of the world.
foreordained: God has known (v. 2) the
One who would bring salvation, even as He has known those to whom that
salvation is offered and secured. but was manifest: This phrase contrasts with the first half of the verse. What
was known only to God before the creation of the world is now made known to us.
21 who through Him believe
in God, who raised Him from the dead and gave Him glory, so that your faith and
hope are in God.
“That raised him up from the dead”—Simon Peter keeps
reminding us of the resurrection of Christ.
“That
your faith and hope might be in God.” Previously he put together the words grace
and hope; now it is faith and hope. Peter is the great apostle of hope,
and hope rests upon the resurrection of Christ and upon the fact that we have a
living Savior who will be returning some day.
22 Since you have purified
your souls in obeying the truth through the Spirit in sincere love of the
brethren, love one another fervently with a pure heart,
23 having been born again,
not of corruptible seed but incorruptible, through the word of God which lives
and abides forever,
born again ... through the ... word of
God. The new
birth comes about through the direct action of the Holy Spirit Titus 3:5 (NKJV)
5 not by works of righteousness which we have done, but
according to His mercy He saved us, through the washing of regeneration and
renewing of the Holy Spirit,
but the
word of God also plays an important role, for it presents the gospel to sinners
and calls on them to repent and believe in Christ (see v. 25 ). perishable seed ... imperishable. In this context the seed
is doubtless the word of God, which is imperishable, living and enduring.
“Not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth forever.” You cannot be saved, you cannot be born
again apart from the Word of God. This Book is the miracle that is in the world
today.
born again: Though this phrase is commonly used by Christians today, it is
rarely found in the New Testament . Christians are dead in sin before their
life is renewed by the Spirit (see Eph. 2:1). The same idea is expressed by
“the washing of regeneration” (see Titus 3:5) and the concept of “children of
God” in John’s first letter.
24 because "All
flesh is as grass, And all the glory of man as the flower of the grass.
The grass withers, And its flower falls away,
25 But the word of the
LORD endures forever." Now this is the word which by the gospel was
preached to you.
withers . . . falls
away: Peter reminds his readers
of our transitory nature with an Old Testament quote, comparing us to the
temporary things of this world—a direct contrast to God’s permanent work and
His eternal word.
the word ... stands forever. The main point of the quotation here.
the word ... stands forever. The main point of the quotation here.
We need the preaching and the teaching of the Word of God above
everything else. I do not mean to minimize the place of music, the place of
methods, and the place of organization, but there is absolutely no substitute
for the Word of God today. “The word of the Lord endureth forever.”
ESVN……………..…ESV Study Bible Notes
MSBN……………….MacArthur NASB Study Notes
NIVSN………………NIV Study Notes.
JVM ………………..J Vernon McGee’s Commentary
BN ………………….Barnes Notes
WBC………….…….Wycliffe Bible Commentary
CN ……….………….Constables Notes
IC……………….……Ironside Commentary
NET…………….……Net Bible Study Notes.
JFB………………….Jamieson Fausset Brown Commentary
VWS…………………Vincent Word Studies
CMM………………..Commentary on Matthew and Mark
BDB……………..…..Barclay’s Daily Study Bible (NT)
Darby……………….John Darby’s Synopsis of the OT and NT
Johnson……………..Johnson’s Notes on the New Testament
NTCMM…………….The New Testament Commentary: Matthew and Mark.
EHS………………….Expositions of the Holy Scriptures
CPP…………………..The Complete Pulpit Commentary
SBC………………….Sermon Bible Commentary
K&D…………………Keil and Deilitzsch Commentary on the OT
EBC……………….…Expositors Bible Commentary
CBSC………………..Cambridge Bible for Schools and College
GC……………………Guzik Commentary
RD……………….…..Robert Deffinbaugh
NSB …………………The Nelson Study Bible
MHC…………………Matthew Henry Commentary
CSTTB…………………Chuck Smith Through The Bible
LESB………………….Life Essentials Study Bible.
JGC………………………..John Gill Commentary
