Peter begins his first letter[ 1 ] by greeting the pilgrims of the Dispersion. He
praises God for the living hope of a heavenly inheritance. He acknowledges
the various trials that were to come to test his readers. The prophets foresaw
the sufferings of Christ and His glory. Christians are encouraged to live holy
lives. They are reminded of the cost of their redemption and God's
foreordained plan to save them. The remaining part of chapter 1 praises the
revealed word of God (see charts 1 PETER 1 OUTLINE A and B).
Chart 1 PETER 1 OUTLINE (A)
- Greeting pilgrims of Dispersion (1Pe 1:1, 2).
- Living hope (1Pe 1:3-5).
- Various trials to test Christians (1Pe 1:6-9).
- Prophets foresaw Christ's sufferings (1Pe
1:10-12).
Chart 1 PETER 1 OUTLINE (B)
- Live holy lives (1Pe 1:13-17).
- Cost of redemption (1Pe 1:18, 19).
- Plan to save foreordained (1Pe 1:20, 21).
- Praising revealed word of God (1Pe 1:22-26).
A LETTER TO ALIENS
1:1, 2 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.
Peter.[ 2 ] Simon,[ 3 ] to whom Jesus gave the name Peter, claims to be the
writer of this letter. All honest readers agree that none other than the apostle
Peter is that person. I know of no good evidence to the contrary.
An apostle of Jesus Christ [apostle of Jesus Christ].[ 4 ] Nowhere in
Scripture is it recorded that Peter was, or claimed to be, head of the Lord's
Church. If it were true, would this not have been the ideal time for him to lay
claim to the honor? He did not claim to be Pope because he was not. He was
a Christian, one of the twelve apostles, influential and popular, but nothing
more. In spite of Scriptural evidence to the contrary, he has been exalted by
men as the first "Pope."
To the pilgrims [to the exiles, strangers, sojourners, who are sojourners].[ 5 ]
The Christians addressed here may have had citizenship in the countries
mentioned but if so that was secondary. Their real citizenship was in heaven.
Regardless of where on earth they lived, they considered themselves to be
aliens and strangers (see Php 3:20; 1Pe 2:11).
Of the Dispersion [scattered throughout].[ 6 ] The "Dispersion" is not used
of unconverted Jews but, figuratively, of Christians, Gentile Christians
especially.[ 7 ] They were scattered everywhere. Their real citizenship was in
heaven. They were "exiled" on the earth (see TO WHOM WRITTEN in
Introduction to this letter).
FIVE ROMAN PROVINCES
In Pontus [of Pontus].[ 8 ] Like Bithynia, Pontus bordered the southwestern
shore of the Pontus Euxinus (Black Sea). Among the residents of Pontus were
some Jews present on Pentecost (Ac 2:9). Aquila was born there (Ac 18:2).
At the time of Peter's writing, all five provinces mentioned in this verse had
many Gentile inhabitants and were under Roman rule.
Galatia.[ 9 ] Galatia lay south of Bithynia and Pontus, west of Cappadocia.
Cappadocia.[ 10 ] Cappadocia was south and east of the other provinces
mentioned by Peter. Some of the Jews present in Jerusalem on Pentecost
hailed from there (Ac 2:9).
Asia.[ 11 ] Asia (Asia Minor) was south of Bithynia and Pontus and west of
Galatia. For the most part, its western border was the Aegean Sea. The
Mediterranean Sea was its southern border. A tradition has Peter, in his later
life, working in northern Asia Minor, including Bithynia.
And Bithynia.[ 12 ] Bithynia's northern border was the Black Sea (Pontus
Euxinus). The Holy Spirit did not permit Paul to evangelize that area (Ac
16:6-10) but apparently Peter was allowed to do so (see note above).
Chart ELECT = GOD'S CHOSEN
(1Pe 1:1)
- Many called but few chosen (Mt 22:14).
- For sake of elect those days shall be
shortened (Mt 24:22).
- Who shall bring a charge against God's
elect? (Ro 8:33).
- Be even more diligent to make your call and
election sure, for if you do these things you
will never stumble (2Pe 1:10).
- Those who are with Him are called, chosen,
and faithful (Re 17:14).
[1:2] Elect [the elect, chosen] [ 13 ] (see chart ELECT = GOD'S CHOSEN).
According to [and].[ 14 ]
Foreknowledge [destined, the foreknowledge].[ 15 ] In his sermon on
Pentecost, Peter spoke of God's foreknowledge and "determined purpose" or
"determinate counsel" in the same sentence (Ac 2:23). James said, "Known to
God from eternity are all His works" (Ac 15:18). Paul himself was chosen,
being separated from his mother's womb (Ga 1:16). The apostles and other
Jews were predestined to become sons of God through Jesus Christ.
Having predestined us to adoption as sons by Jesus Christ to Himself,
according to the good pleasure of His will (Eph 1:5).
In Him also we have obtained an inheritance, being predestined
according to the purpose of Him who works all things according to the
counsel of His will (Eph 1:11; see chart CONDITIONAL SALVATION
OF ELECT).
Inasmuch as many of Peter's readers were Gentiles, God foreknew them as
well (see Eph 2:11-13).
Chart CONDITIONAL SALVATION OF ELECT
(1Pe 1:1)
- Not everyone who says to Me, "Lord, Lord,"
shall enter the kingdom of heaven, but he who
does the will of My Father in heaven (Mt 7:21).
- Unless you repent you will all likewise perish
(Lu 13:3).
- Now commands all men everywhere to
repent (Ac 17:30).
- Vengeance on those who do not know God,
and on those who do not obey the gospel (2Th
1:8).
- He who says, "I know Him," and does not
keep His commandments, is a liar, and the truth
is not in him (1Jo 2:4).
Of God the Father [by God the Father].[ 16 ]
In sanctification of the Spirit [and sanctified by, through, of spirit, the
Spirit].[ 17 ] There is considerable evidence that in this verse "Spirit" is not the
Holy Spirit but "spirit" as in the human spirit. For one thing, there is no Greek
article before the word.
John Calvin taught that the Holy Spirit acts directly upon the heart of only
those sinners who will eventually accept the gospel. Such an arbitrary selection
and election is not impartial but God is impartial! (see Ac 10:35; 1Pe 1:17).
Since the impartial God desires all to be saved (1Ti 2:3, 4), why would not He
just operate directly upon all hearts? To arbitrarily choose one soul for
salvation and another for damnation is heartless discrimination. Would
Calvinists imitate this kind of discrimination when dealing with their own
children? If a civil or criminal judge behaved in such a cavalier[ 18 ] manner in
the courtroom, would any Calvinist approve of it?
You may notice a Calvinistic bias in the following quotation from W. E. Vine
that also appears in a previous footnote. I wonder if Mr. Vine realized that
by this statement he implied that God was a cruel respecter of persons.
The sanctification of the Spirit is associated with the choice, or election,
of God; it is a Divine act preceding the acceptance of the Gospel by the
individual.[ 19 ]
God chose from the beginning so that both Jews and Gentiles could come to
Christ and be saved. He did not arbitrarily elect and reject individuals without
any response on their part to the saving gospel. The truth about being called
by the gospel was expressed by the apostle Paul in his letter to the
Thessalonians.
But we are bound to give thanks to God always for you, brethren
beloved by the Lord, because God from the beginning chose you for
salvation through sanctification by the Spirit [or "spirit"] and belief in the
truth, 14 to which He called you by our gospel, for the obtaining of the
glory of our Lord Jesus Christ (2Th 2:13, 14).
All who believe and obey the gospel are saved (Mk 16:15, 16). God elects
or chooses those who are saved. He chooses or elects to salvation those who
obey the gospel.[ 20 ]
Chart MANNER OF ELECTION
(1Pe 1:1)
- God chose.
- He chose from the beginning.
- The choice was made in sanctification of the
spirit for obedience.
- Those chosen were called through the gospel
(2Th 2:13, 14). (Adapted from Woods 22)
Sanctification is used in two senses in the NT. First, the word refers to the
setting apart of an individual for God's service at baptism. This sets the stage
for the second type of sanctification that involves purity of life for which all
Christians strive. Both kinds of sanctification are wrought by the Holy Spirit
through the medium of the powerful gospel message. People are not forced
to become Christians or to remain faithful. They themselves must pursue
holiness or sanctification. If they fail to do so, they will miss heaven.
Pursue peace with all people, and holiness, without which no one will see
the Lord (Heb 12:14).
For obedience [by, unto, unto the, obedience, to Jesus Christ].[ 21 ] The
importance of obedience of God's sanctified ones is emphasized. The work of
the Holy Spirit through the inspired word creates faith and thus enables one
to become obedient (see Ro 10:17). Like love of the brethren, obedience is
natural for Christians (1Pe 1:14; 22, 23).
And sprinkling of the blood of Jesus Christ [and for sprinkling, and
cleansing, with, in, his blood].[ 22 ] In OT times, the blood of oxen was
sprinkled.
And Moses took the blood, sprinkled it on the people, and said, "This is
the blood of the covenant which the LORD has made with you according
to all these words" (Ex 24:8).
The NT antitype of sprinkling animal blood is the sprinkling of the blood of
Christ (Heb 10:22; 12:24). Christians have been "washed in His blood" at the
time immersion into Christ (compare Ro 6:2-6, 17, 18; Re 1:5). At baptism the
"sprinkling of blood" purifies the conscience and bodies are "washed" (Heb
10:22).[ 23 ]
Grace to you and peace be multiplied [grace unto you, may grace, and
peace be multiplied to you].[ 24 ] Grace[ 25 ] and peace[ 26 ] were common Greek
and Hebrew greetings (compare Ro 1:7; 1Co 1:3; Eph 1:2; Php 1:2). Peter
combined them to wish his readers both grace and peace. Where the two are
mentioned together, grace always precedes peace.
A LIVING HOPE
1:3-5 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.
Blessed be the God and Father of our Lord Jesus Christ.[ 27 ] Peter is
praising God. Vine and Vincent say the Greek word "Blessed" is used in the
NT of God only (see Ro 1:25; 9:5; 2Co 1:3; Eph 1:3).[ 28 ]
Chart NEW BIRTH (A)
(1Pe 1:3)
- Unless one is born again, he cannot see the
kingdom of God (Joh 3:3).
- Unless one is born of water and the Spirit, he
cannot enter the kingdom of God (Joh 3:5).
- The inward man is being renewed day by day
(2Co 4:16).
- A new creation (Ga 6:15).
Chart NEW BIRTH (B)
(1Pe 1:3)
- Made alive together with Christ (Eph 2:5; Col
2:13).
- Of His own will He brought us forth by the
word of truth (Jas 1:18).
- Having been born again, not of corruptible
seed but incorruptible, through the word of God
which lives and abides forever (1Pe 1:23).
Who according to His abundant mercy [by, which according to, his great
mercy].[ 29 ] God showed mercy toward the Jewish fathers (Lu 1:72). The
Gentiles praise Him for it (Ro 15:9). He is rich in mercy (Eph 2:4). It is
according to His mercy that He saves people (Tit 3:5).
Chart LIVING THINGS (A)
(1Pe 1:3)
- Living God (Mt 16:16; Joh 6:57; Ro 14:11).
- Living water (Joh 4:10; 7:38).
- Living bread (Joh 6:51).
- Living oracles (Ac 7:38).
- Living sacrifice (Ro 12:1).
Chart LIVING THINGS (B)
(1Pe 1:3)
- Living and abiding word (Heb 4:12; 1Pe 1:23,
25).
- Living way (Heb 10:20).
- Living hope (1Pe 1:3).
- Christ, a living stone (1Pe 2:4).
- Christians, as living stones (1Pe 2:5).
Has begotten us again [begat, we have been born, anew].[ 30 ] It is the
mercy of God, not humanly devised works of righteousness that causes us to
be born again (see Tit 3:5). The new birth is made possible by an exercise of
the will of God. Being begotten by the word of truth is the Spirit's part in the
new birth (see Joh 3:3-8; 1Jo 5:1).
Of His own will He brought us forth by the word of truth, that we might
be a kind of firstfruits of His creatures (Jas 1:18).
Chart LIVING HOPE
(Heb 1:3)
- Good hope (2Th 2:16).
- Blessed hope (Tit 2:13).
- Better hope (Heb 7:19).
- Living hope (1Pe 1:3).
To a living [unto a lively].[ 31 ] Sinners flee to Christ in order to lay hold
on hope. Outside of Him there is none (Eph 2:12; see charts LIVING
THINGS A and B).
That by two immutable things, in which it is impossible for God to lie,
we might have strong consolation, who have fled for refuge to lay hold
of the hope set before us (Heb 6:18).
The living hope is made possible by the living God. That hope is in the living
Christ[ 32 ] and is a hope of eternal life (Tit 1:2; see charts LIVING THINGS
A and B).
Chart HOW TO LIVE
(1Pe 1:3)
- How should we then live? (Eze 33:10 KJV).
- No longer live in sin (Ro 6:2).
- Live to God (Ga 2:19).
- Live by the faith of the Son of God (Ga 2:20).
- Live for righteousness (1Pe 2:24).
- Live the rest of your time for the will of God
(1Pe 4:2).
- Live according to God in the spirit (1Pe 4:6).
Hope.[ 33 ] In the NT, at least four adjectives describe hope (see chart
LIVING HOPE).
Through the resurrection of Jesus Christ from the dead [by the
resurrection of Jesus Christ from, from among, the dead].[ 34 ] The resurrection
of Christ gives assurance to all Christians. It is the ground of their hope.
Because He is living, their hope is living (see Ac 24:15; 1Co 15:12-19). Babes
in Christ are raised with Him from immersion into His death. They are raised
to walk a new life in Him (Ro 6:3, 4; Col 2:12-3:1).
Chart HEAVENLY INHERITANCE
(1Pe 1:4)
- The word of His grace, which is able to build
you up and give you an inheritance (Ac 20:32).
- Heirs of God and joint heirs with Christ (Ro
8:17).
- Spirit the guarantee of our inheritance (Eph
1:14).
- The riches of the glory of His inheritance in
the saints (Eph 1:18).
THE INHERITANCE IMPERISHABLE
[1:4] To an inheritance [unto, and to, an inheritance].[ 35 ] Only legitimate
children of God may legitimately receive an inheritance. Only those born
again are His children (verse 3).
Incorruptible [imperishable, which is imperishable, that can never perish,
is one that nothing can destroy].[ 36 ] The heavenly inheritance is durable and
everlasting. It is not subject to entropy.[ 37 ] It will never decay or be corrupted.
Chart THINGS THAT PASS AWAY (A)
(1Pe 1:4)
- In Christ . . . old things have passed away;
behold, all things have become new (2Co 5:17).
- Removal of those things that are being
shaken, as of things that are made (Heb 12:27).
- The first heaven and the first earth had
passed away. Also there was no more sea (Re
21:1).
Chart THINGS THAT PASS AWAY (B)
(1Pe 1:4)
- Tears, death, sorrow, crying, pain; for the
former things have passed away (Re 21:4).
- No temple in it, for the Lord God Almighty
and the Lamb are its temple (Re 21:22).
- No longer any curse (Re 22:3).
- There shall be no night there. They need no
lamp nor light of the sun (Re 22:5).
And undefiled [undefiled].[ 38 ] The heavenly inheritance is pure, unstained,
unspoiled and undefiled.
And that does not fade away [and unfading, that fadeth not away, (is)
enduring].[ 39 ] The heavenly inheritance of Christians never fades.Notice the
similarity of the Greek word in the footnote with the name of an annual
flower, the amaranth or amaranthus. The plants grow to a height of about
three feet and have flaming foliage of chocolate, crimson or purple. The
flowers are supposedly unfading (see charts THINGS THAT PASS AWAY A
and B).
Reserved in heaven [kept in the heavens].[ 40 ] The inheritance is not, as
some would say, heaven on earth. Neither is it an earthly premillennial
inheritance. It is reserved or kept in heaven.
Jesus spoke of eternal life "in the age to come" (Mk 10:30). Paul himself
lived "in hope of eternal life" (Tit 1:2). The beloved apostle John called it a
promise: "And this is the promise that He has promised us -- eternal life" (1Jo
2:25).
Chart KEPT BY GUARDING
[A WORD STUDY]
(1Pe 1:4)
- If you love Me, you will TEEREESETE keep
My commandments (Joh 14:15).
- Father, TEEREESON keep them (Joh 17:11).
- While I was with them, I ETEEROUN was
keeping them (Joh 17:12a).
- I EPHULAXA guarded them (Joh 17:12b).
For you.[ 41 ] Jesus said to the disciples, "I go to prepare a place for you"
(Joh 14:2). Peter understood that promise to include all Christians. He said
to his readers that the inheritance is reserved in heaven "for you." Paul taught
the same thing when he said the crown of righteousness is "not to me only but
also to all who have loved His appearing" (2Ti 4:8).
GUARDED BY DIVINE POWER
[1:5] Who are kept [who are, being, guarded, protected, shielded].[ 42 ] The
inheritance is "reserved." Its heirs are "kept" or "protected."
This hope we have as an anchor of the soul, both sure and steadfast, and
which enters the Presence behind the veil (Heb 6:19).
Chart JUSTIFIED BY FAITH (A)
(1Pe 1:5)
- The just shall live by faith (Ro 1:17; 3:11).
- Justified by faith (Ro 3:28; 5:1; Ga 2:16; 3:24).
- Faith accounted for righteousness (Ro 4:5).
- Access by faith into this grace in which we
stand (Ro 5:2).
- Whoever believes on Him will not be put to
shame (Ro 10:11).
Chart JUSTIFIED BY FAITH (B)
(1Pe 1:5)
- And if Christ is not risen, your faith is futile;
you are still in your sins! (1Co 15:17).
- That the promise by faith in Jesus Christ
might be given to those who believe (Ga 3:22),
- For by grace you have been saved through
faith (Eph 2:8).
By the power of God [by God's power, by the power of God].[ 43 ] It is not
"faith power" that guards us. It is God's power, but He does it in response to
man's faith. God's power is the gospel (Ro 1:16), His word (Heb 4:12; Joh
17:17; Jas 1:18). His word is "the faith" (1 Pe 5:9).[ 44 ]
Through faith [through the faith].[ 45 ] A Christian keeps himself in the
love of God (Jude 21). Constant guarding is done through faith, that is, it is
dependent upon something man does, a work if you please (Joh 6:29). If one's
faith fails, what about the Divine guarding (see Lu 22:31, 32)? Paul himself had
a part in the progress of the faith of his converts.
And being confident of this, I know that I shall remain and continue with
you all for your progress and joy of faith (Php 1:25).
Chart JUSTIFIED BY FAITH (C)
(1Pe 1:5)
- Wise for salvation through faith which is in
Christ Jesus (2Ti 3:15).
- Let us draw near with a true heart in full
assurance of faith, having our hearts sprinkled
from an evil conscience and our bodies washed
with pure water (Heb 10:22).
- And this is the victory that has overcome the
world -- our faith (1Jo 5:4).
For salvation [unto, unto a, for a, salvation].[ 46 ] Sometimes salvation just
refers to forgiveness of past sins. In this verse, however, it is yet to be
revealed. Therefore, it is heavenly or eternal (see verse 9). It involves the
resurrection from the dead and eternal life yet to be received in actuality (see
note on Reserved in heaven, verse 4). It is called the crown of life and is a gift
of the Godhead (Joh 17:2; Ac 2:38 Ro 6:23). It is promised to every obedient
believer (Ac 2:39; 1Jo 2:25; see charts FUTURE SALVATION A and B).
Chart YOU STAND BY FAITH
(1Pe 1:5)
- For by faith you stand (Ro 11:20; 2Co 1:24).
- The testing of your faith produces patience.
But let patience have its perfect work, that you
may be perfect and complete, lacking nothing
(Jas 1:3, 4).
- For we walk by faith, not by sight (2Co 5:7).
- The life which I now live in the flesh I live by
faith in the Son of God (Ga 2:20).
- That Christ may dwell in your hearts through
faith (Eph 3:17).
Chart FUTURE SALVATION (A)
(1Pe 1:5, 10)
- We shall be saved from wrath through Him
(Ro 5:9).
- Salvation is nearer than when we first
believed (Ro 13:11).
- Delivers us from the wrath to come (1Th
1:10).
Chart FUTURE SALVATION (B)
(1Pe 1:5, 10)
- God did not appoint us to wrath, but to
obtain salvation through our Lord Jesus Christ
(1Th 5:9).
- Will inherit salvation (Heb 1:14).
- He will appear a second time, apart from sin,
for salvation (Heb 9:28).
- Account that the longsuffering of our Lord is
salvation (2Pe 3:15).
Ready to be revealed [prepared to be revealed].[ 47 ] The salvation from
passed sins mentioned in Acts 2:38 had already been revealed. The salvation
in the present verse is in readiness to be revealed. It will be revealed just prior
to entrance into eternity.
In the last time.[ 48 ] At the very end of earthly time when the judgment day
comes, then shall be revealed the salvation that is eternal. The general
resurrection will occur on "the last day" (Joh 6:39, 40, 44) at which time the
"last trumpet" will sound (1Co 15:52). Judgment will occur "in the last day"
(Joh 12:48). The "last enemy" will be destroyed (1Co 15:26).
REJOICING IN SALVATION
1:6-9 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.
In this you greatly rejoice [wherein, in which, ye exult, rejoice, rejoice
greatly].[ 49 ] After the seventy disciples returned from the Limited Commission
"with joy" Jesus rejoiced (Lu 10:17).
In that hour Jesus rejoiced [EEGALLIASATO rejoiced greatly] in the
Spirit and said, "I thank You, Father, Lord of heaven and earth, that
You have hidden these things from the wise and prudent and revealed
them to babes. Even so, Father, for so it seemed good in Your sight" (Lu 10:21).
The intense love and trust Christians have for Christ gives them cause for
great joy even during trials. Rejoicing greatly or being overjoyed in time of
persecution is right in line with Jesus' Sermon on the Mount (see Mt 5:12).
Rejoice in that day and leap for joy! For indeed your reward is great in
heaven, for in like manner their fathers did to the prophets (Lu 6:23)
Paul agreed:
Through whom also we have access by faith into this grace in which we
stand, and rejoice in hope of the glory of God. 3 And not only that, but
we also glory in tribulations, knowing that tribulation produces
perseverance (Ro 5:2, 3).
James concurred.
My brethren, count it all joy when you fall into various trials (Jas 1:2).
Though now for a little while [though now for a season, at present].[ 50 ]
Even if persecution lasts, or seems to last, a lifetime, it is only "a moment" in
comparison to eternity. This is how Paul viewed it.
For our light affliction, which is but for a moment, is working for us a far
more exceeding and eternal weight of glory (2Co 4:17).
The suffering of Peter's readers was to be for "a little while" (1Pe 5:10).
If need be [if needed, you may have to].[ 51 ] It was necessary for Peter's
readers to undergo persecution. Charles Williams renders the present verse:
In such a hope keep on rejoicing, although for a little while you must be
sorrow-stricken with various trials (1Pe 1:6 Williams).
DISTRESSED BY NECESSARY TRIALS
You have been grieved [suffer, ye are in heaviness, put to grief, now have
sorrow].[ 52 ]A few years before Peter wrote, an event occurred near the Lake
of Galilee. Peter ELUPEETHEE was grieved because Jesus said to him the
third time, "Do you love me?" Even though unpleasant for him, the
penetrating questioning of Christ did Peter a lot of good (see Joh 21:17).
Christians are not criticized or condemned for being somewhat distressed
under trials. They have to endure distress, sorrow and sadness during their
period of suffering even though they know the eventual outcome will be
something to rejoice about.
By [through, in, due to].[ 53 ] The various prepositions (by, through, in, etc.)
used by translators undertake to express the idea of the environment or sphere
in which the Christians could expect to be grieved.
Various [manifold].[ 54 ] The wisdom of God is POLUPOIKILOS manifold,
that is, many colored (Eph 3:10). Trials also come in assorted varieties.
Persecution may take the form of some kind of physical or mental abuse,
including imprisonment, financial hardship, torture or even being murdered.
James encourages Christians who are under trial and urges them to "Count it
all joy" when they fall into various trials or manifold temptations (Jas 1:2).
Trials [temptations].[ 55 ] The original readers of this letter anticipated
suffering to come upon them in many different ways. Their trials though
distressing, would result in the proof of their faith.
THE PROOF OF FAITH
[1:7] That the genuineness of your faith [so that the trial, trying, proving,
proof, of your faith].[ 56 ] In presenting a related thought, James pointed out
that "The testing of your faith produces patience" (Jas 1:3). Faith is tested and
proved in the crucible of suffering but it need not be lost. Love, hope and
faith all "abide" (1Co 13:13).
Being much more precious than gold that perishes [which is, more
valuable than of gold, which though perishable, which perisheth].[ 57 ] Gold is
considered to be valuable because of its beauty, scarcity and malleability. The
first mention of gold in Scripture is in connection with the garden of Eden.
The record states there was gold in the land of Havilah and "The gold of that
land is good" (Ge 2:12). Just before the exodus from Egypt, according to
Moses' instructions, the Israelites requested gold and other valuables from the
Egyptians. The "borrowed" gold became, in part, wages for their hard labor as
slaves.
Now the children of Israel had done according to the word of Moses,
and they had asked from the Egyptians articles of silver, articles of gold,
and clothing (Ex 12:35).
Some of the gold the children of Israel received was probably used to make
the golden calf (Ex 32:3, 4). Some was contributed for temple furnishings (see
Ex 25:3; 25:11-13, 25-39; 26:6, 29, 32, 37; 28:5, 6, 8, 11, 13-15, 20, 22, etc.).
Solomon's wealth was measured partly in gold (1Ki 10:14). Regardless of its
value and desirability, Peter foretold the melting of gold along with the
elements.
But the day of the Lord will come as a thief in the night, in which the
heavens will pass away with a great noise, and the elements will melt
with fervent heat; both the earth and the works that are in it will be
burned up (2Pe 3:10).
Gold "is perishable." One reason that genuine faith is of much greater worth
than gold is that it may be imperishable regardless of the severity of trials.
The last book in the NT mentions gold. It tells of an angel that spoke to
John had "a gold reed to measure the city" (Re 21:15). The heavenly city is
made partly of that precious substance.
The construction of its wall was of jasper; and the city was pure gold, like
clear glass (Re 21:18).
The twelve gates were twelve pearls: each individual gate was of one
pearl. And the street of the city was pure gold, like transparent glass
(Re 21:21).
Gold is perishable in that it its softness allows it to be gradually worn away.
No doubt the reader has seen where thin gold plate has been completely
rubbed away in spots. After twenty years, my mother's engagement ring wore
thin. I went with Dad to a jeweler on Grand Avenue in St. Louis where he
had the diamond remounted and presented her with a "new" ring.
Though it is tested by fire [is, though it be, tried, proved, with fire].[ 58 ]
Gold is refined and purified in a crucible. It is tested in the assayers fire but
it will all melt in the intense heat when the earth is burned up. Faith, much
more valuable than gold, is tested and purified in the fire of persecution and
suffering. Faith comes out of the fire stronger and better. It is by faith that
the Christian overcomes the world (1Jo 5:4; compare Re 12:11).
Chart PRAISE AND GLORY AND HONOR (A)
(1Pe 1:7)
- You will guide me with Your counsel, and
afterward receive me to glory (Ps 73:24).
- Sufferings . . . not worthy to be compared
with the glory which shall be revealed in us (Ro
8:18).
- A far more exceeding and eternal weight of
glory (2Co 4:17).
Chart PRAISE AND GLORY AND HONOR (B)
(1Pe 1:7)
- Riches of the glory of His inheritance in the
saints (Eph 1:18).
- Will transform our lowly body that it may be
conformed to His glorious body (Php 3:21).
- The salvation which is in Christ Jesus with
eternal glory (2Ti 2:10).
May be found [may redound, might be, will be, found].[ 59 ] Trials test faith
and prove it to be genuine. A proven faith is not flimsy and frail. A proven
faith results in a stronger hope.
To praise, honor, and glory [unto praise, glory and honor].[ 60 ] In the
context of eternal judgment, Paul said that the wicked will be the recipients of
wrath and indignation:
But to those who are self-seeking and do not obey the truth, but obey
unrighteousness -- indignation and wrath, 9 tribulation and anguish, on
every soul of man who does evil, of the Jew first and also of the Greek
(Ro 2:8, 9).
Praise, glory and honor accompany eternal life in heaven. Faithful Christians
may expect to hear words like:
Well done, good and faithful servant . . . enter into the joy of your lord
(Mt 25:21, 23).
At that time, God will praise those entering heaven (see 2Th 1:12; charts
PRAISE AND GLORY AND HONOR A and B).
But glory, honor, and peace to everyone who works what is good, to the
Jew first and also to the Greek (Ro 2:10).
Chart THE REVELATION OF CHRIST (A)
(1Pe 1:7)
- Will come again and receive you to Myself
(Joh 14:3).
- Then each one's praise will come from God
(1Co 4:5).
- Will transform our lowly body (Php 3:21).
- You also will appear with Him in glory (Col
3:4).
Chart THE REVELATION OF CHRIST (B)
(1Pe 1:7)
- Crown of glory that does not fade away
(1Pe 5:4; compare 2Ti 4:8).
- When He appears, we may have confidence
and not be ashamed before Him at His coming
(1Jo 2:28).
- We shall be like Him, for we shall see Him as
He is (1Jo 3:2).
At the revelation of Jesus Christ [in the appearing, revealing, of Jesus
Christ].[ 61 ] At the final coming of Christ, faith that has been tried, tested and
found true will be rewarded (see note on verse 13; charts THE REVELATION
OF CHRIST A and B).
YOU BELIEVE AND LOVE THE UNSEEN CHRIST
[1:8] Whom having not seen [without having seen him, whom you have
not seen].[ 62 ] Peter had seen Christ many times. He was a witness of His
sufferings (1Pe 5:1), His resurrection (Ac 2:32) and ascension (Mk 16:14-19; Lu
24:33, 50-52; Ac 1:2, 9). Yet many of his readers in far-off Turkey had never
seen Christ in the flesh.
Chart LOVE LINKED TO OBEDIENCE (A)
(1Pe 1:8)
- If you love Me, keep My commandments (Joh
14:15).
- He who has My commandments and keeps
them, it is he who loves Me (Joh 14:21).
- If anyone loves Me, he will keep My word
(Joh 14:23).
- If you keep My commandments, you will
abide in My love (Joh 15:10).
Chart LOVE LINKED TO OBEDIENCE (B)
(1Pe 1:8)
- Whoever keeps His word, in him the love of
God has truly been perfected (1Jo 2:5).
- This is the love of God, that we keep His
commandments (1Jo 5:3).
- This is love, that we walk according to His
commandments (2Jo 6).
You love [ye love, yet you love, him].[ 63 ] Christians feel affection for Christ.
However, the kind of love Peter mentions is not that which feeds upon
personal affection or touching. Words that declare one's love may be
hypocritical (see 1Co 13:1-3). Genuine love is demonstrated by deeds (1Jo
3:18; 5:2). Love for Christ grows out of appreciation. "We love Him because
He first loved us" (1Jo 4:19). Genuine love always expresses itself in
obedience. It may be possible to love Him just as much today without seeing
Him as did his disciples when He was on earth (see charts LOVE LINKED TO
OBEDIENCE A and B).
Though now you do not see Him [on whom though, you do not now see him,
now ye see him not, not now looking, not having yet seen].[ 64 ] Peter was
writing to Gentiles who lived many miles from Jerusalem and Capernaum.
They never saw Christ personally. However, their love for Him did not depend
upon sight or touch. Jesus alluded to the love one may have for Him after His
ascension when He said to Mary Magdalene:
Do not cling to Me, for I have not yet ascended to My Father; but go to
My brethren and say to them, "I am ascending to My Father and your
Father, and to My God and your God" (Joh 20:17).
Jesus wanted Mary to "stop clinging" to Him (Joh 20:17 NASB), He was
intimating that there was a better and purer kind of love possible after He
ascended to heaven. Paul was aware of this concept when he wrote:
Therefore, from now on, we regard no one according to the flesh. Even
though we have known Christ according to the flesh, yet now we know
Him thus no longer (2Co 5:16).
Have you ever wondered why great artists did not follow Christ around
painting portrait after portrait? For one thing, Jews were not to make images.
Another reason is that it is not according to the will of God for people to
become attached to relics and pictures.
Yet believing [you believe in him, in whom, but, you believe].[ 65 ] Recall the
appearance of Christ to Thomas. He had crowed:
Unless I see in His hands the print of the nails, and put my finger into
the print of the nails, and put my hand into His side, I will not believe
(Joh 20:25).
After he saw Him, Jesus said to him:
Thomas, because you have seen Me, you have believed. Blessed are
those who have not seen and yet have believed (Joh 20:29).
Chart JOY IN CHRIST
(1Pe 1:8)
- At Samaria: Great joy in that city (Ac 8:8).
- The Eunuch: Went on his way rejoicing (Ac
8:39).
- Apostles: Also rejoice in God through our
Lord Jesus Christ (Ro 5:11).
- Paul: Exceedingly joyful in all our tribulation
(2Co 7:4).
- Christians: Rejoice with joy inexpressible and
full of glory (1Pe 1:8).
You rejoice [and, so ye exult, rejoice greatly].[ 66 ] Christians are full of joy.
Their hearts are transported with gladness (see note on verse 6). External
circumstances do not mar the delight they have in the Lord..
With joy inexpressible [with unutterable joy, with joy unspeakable].[ 67 ]
Words cannot adequately express the joy Christians experience! (see chart JOY
IN CHRIST).
And full of glory [and exalted, and filled with the glory].[ 68 ] A Christian
with genuine faith that has been or is being tried has a glorious joy, even when
being killed for Christ's sake.
Chart OUTCOME (END) OF FAITH
(1Pe 1:9)
- That each one may receive the things done in
the body, according to what he has done,
whether good or bad (2Co 5:10).
- Whatever good anyone does, he will receive
the same from the Lord (Eph 6:8).
- After you have done the will of God, you may
receive the promise (Heb 10:36).
- Crown of glory that does not fade away
(1Pe 5:4).
SALVATION, THE OUTCOME OF FAITH
[1:9] Receiving the end of your faith [as the, obtaining the, outcome of
your faith].[ 69 ] The "end" or "outcome" of TEES PISTEOOS the faith is eternal
salvation. That is, the final result of following the word of God is eternal
salvation. One's personal faith in Christ that comes about by hearing the word
leads to obedience which results in eternal life (Ro 10:16, 17; Heb 5:8, 9).
But now having been set free from sin, and having become slaves of
God, you have your fruit to holiness, and the end, everlasting life (Ro
6:22).
The inexpressible joy of believers on earth is only a foretaste of the joys they
will reap when they reach the goal of heaven itself.
O how sweet 'twill be to meet the Lord,
When He comes in glory, by and by;
What a song of praise will be outpoured,
When He comes in glory, by and by.
(A. A. Westbrook)
The salvation of your souls [even, that is, you obtain, the salvation of your
souls].[ 70 ] Christ was motivated to come to earth by the prospect of saving
mankind. Personal salvation is the goal of every Christian. When one finally
receives the heavenly reward of salvation, he has received the greatest blessing
in time or eternity (see chart FUTURE SALVATION at verse 5).
PROPHETS MADE SEARCH AND INQUIRY
1:10, 11 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.
Of this salvation [about, concerning, which salvation].[ 71 ] The main thread
running through the writings of all the prophets is salvation through Christ (see
verses 9, 12).
The prophets [prophets].[ 72 ] The primary definition of "prophet" is one
who speaks forth divine counsels. Prophecy does not necessarily mean
foretelling coming events. However, in some passages like the present one, it
does have reference to the future (see Mt 15:7; Joh 11:51; Jude 24).
Have inquired [they, and, inquired].[ 73 ]
NT prophets from John the
baptizer through John the revelator did not always understand everything
that
the Holy Spirit revealed to them. It took a miracle for Peter himself
to grasp
the true meaning of what he preached on Pentecost (compare Ac 2:39;
10:10-19, 34, 35). OT prophets did not always understand what they
wrote either.
Various ones sought to explore the meaning of what they had been
inspired
to speak or write. Daniel, for one, was puzzled. He asked an angel to
explain
the exact meaning of what had been revealed to him (Da 7:16).
And searched carefully [and searched, and searched out, diligently, and
diligently inquired].[ 74 ] The prophets were not permitted to see and hear
everything they wanted to see and hear (compare Mt 13:17; Lu 10:24). They
studied and prayed. They pondered and inquired. They carefully and intently
searched out meanings. If they had the opportunity, they discussed the matter
with other inspired men. They asked other prophets about the theme of
salvation about which they prophesied.
CHRIST'S SUFFERINGS PREDICTED
Who prophesied of the grace that would come to you [who have prophesied
of the grace towards you, which is, that should come, unto you, that was to be
yours].[ 75 ] "The prophets" are the ones "who prophesied." In this verse, by
metonymy, grace means salvation.[ 76 ] The same figure is used in verse 13.
When the prophets told about the grace awaiting Christians, they were
speaking of salvation in Christ and future glory.
[1:11] Searching what [sought, sought out, seeking to know about, what
person, what time].[ 77 ] Prophets tried to find out the meaning of their
predictions. It would be fine if everyone would take a cue from their attitude
and diligently seek to know the will of God. Daniel studied in "the books" in
order to understand what was revealed in "the word of the Lord" to Jeremiah
(Da 9:2). He then gave his attention to the LORD in prayer:
Then I set my face toward the Lord God to make request by prayer and
supplications, with fasting, sackcloth, and ashes (Da 9:3).
The prophets knew that they were verbally inspired. Yet they had to read,
study and re-read their own writings as well as those of other prophets in order
to understand. Modern man is blessed with the same curiosity the prophets
had. Witness the many commentaries in various languages.
Or what manner of time [or time was indicated, or what kind of
season].[ 78 ] The prophets pondered and reflected on the revealed truths they
had. They wanted to know the time and circumstances when fulfillment of
their predictions of the Messiah and His church could be expected. Think just
how tough a problem Daniel's own prophecy must have been to him. The
angel Gabriel explained:
Know therefore and understand, that from the going forth of the
command to restore and build Jerusalem until Messiah the Prince, there
shall be seven weeks and sixty-two weeks; the street shall be built again,
and the wall, even in troublesome times. 26 And after the sixty-two
weeks Messiah shall be cut off, but not for Himself; and the people of
the prince who is to come shall destroy the city and the sanctuary. The
end of it shall be with a flood, and till the end of the war desolations are
determined (Da 9:25, 26).
The Spirit of Christ who was in them [by the Spirit, of Christ in, within,
which was in, them].[ 79 ] The Spirit was active in OT events. He was in the
prophets. Peter identifies the Spirit residing within the prophets with Jesus
Christ. The Spirit of Christ was in them (compare the spiritual rock that was
Christ, 1Co 10:4). Peter thus associated the OT revelation with the NT. The
Source of both the Spirit of God and the Spirit of Christ is the same. Paul
recognized their unity when he wrote:
But you are not in the flesh but in the Spirit, if indeed the Spirit of God
dwells in you. Now if anyone does not have the Spirit of Christ, he is
not His (Ro 8:9; compare Ga 4:6).
Was indicating [when predicting, did signify, point unto, pointed out, was
revealing].[ 80 ] In another passage, Peter alluded to the Lord Jesus Christ
Himself who made clear the ending of his own earthly life (see 2Pe 1:14). The
point he makes in the present verse concerns prophecies that foretold the
sufferings of our Lord.
When He testified beforehand [testifying, when it testified, before].[ 81 ]
Prophecy and its fulfillment is a profitable study. One great proof that God
was back of the prophets is that their predictions came true (see Isa 46:9, 10).
The sufferings [of the suffering, sufferings].[ 82 ] The reference here is to
the sufferings of the crucified Christ. Apparently the prophets understood
something about the relationship between His sufferings and salvation (see
verse 10). Suppose the Savior had died a natural death. What would be your
opinion of the OT prophets who predicted a violent death? In such a case,
their predictions would have failed. As it is, every one of them came true. In
one of Paul's early sermons, he announced their fulfillment (see charts OT
PREDICTIONS OF CHRIST'S SUFFERINGS A and B).
For those who dwell in Jerusalem, and their rulers, because they did not
know Him, nor even the voices of the Prophets which are read every
Sabbath, have fulfilled them in condemning Him (Ac 13:27; compare
3:18).
Chart OT PREDICTIONS
OF CHRIST'S SUFFERINGS (A)
(1Pe 1:11)
- My God, My God, why have You forsaken
Me? Why are You so far from helping Me, and
from the words of My groaning? (Ps 22:1).
- A reproach of men, and despised of the
people (Ps 22:6).
- They pierced My hands and My feet (Ps
22:16).
- I can count all My bones (Ps 22:17).
Chart OT PREDICTIONS
OF CHRIST'S SUFFERINGS (B)
(1Pe 1:11)
- For My clothing they cast lots (Ps 22:18).
- Surely He has borne our griefs and carried
our sorrows; yet we esteemed Him stricken,
smitten by God, and afflicted (Isa 53:4).
- He was wounded for our transgressions, he
was bruised for our iniquities; the chastisement
for our peace was upon Him, and by His stripes
we are healed (Isa 53:5).
Chart OT TYPES OF CHRIST (A)
(1Pe 1:11)
- Serpent of brass (Nu 21:9) [Christ lifted up
on cross (Joh 3:14, 15)].
- Prophet like Moses (De 18:15-18) [Moses in
the law, and also the prophets, wrote -- Jesus of
Nazareth (Joh 1:45; compare 5:46; Ac 3:22, 23)].
- Virgin to be with child (Isa 7:14) [Jesus born
of a virgin (Mt 1:23)].
- Will not cry out, nor raise His voice (Isa 42:2)
[Fulfilled (Mt 12:17-21)].
Chart OT TYPES OF CHRIST (B)
(1Pe 1:11)
- Will establish one shepherd over them, and
he shall feed them -- My servant David (Eze
34:23-25) [A horn of salvation for us in the
house of His servant David (Lu 1:69)].
- One like the Son of Man, coming with the
clouds of heaven! He came to the Ancient of
Days (Da 7:13) [Jesus given kingdom (Ac
2:36)].
- To be born in Bethlehem (Mic 5:2; Mt 2:6).
- Behold, your King is coming . . . lowly and
riding on a donkey (Zec 9:9) [Entry into
Jerusalem (Mt 21:5).
Of Christ [which belonged to Christ].[ 83 ] The Greek EIS for, unto suggests
that the sufferings were "for" Christ. They were for Him in the sense that they
were in store for Him. It was necessary that He suffer (Mt 26:24; Lu 24:26,
46). His suffering and crucifixion were according to the "determined purpose
and foreknowledge of God" (Ac 2:23).
But those things which God foretold by the mouth of all His prophets,
that the Christ would suffer, He has thus fulfilled (Ac 3:18).
Therefore, having obtained help from God, to this day I stand, witnessing
both to small and great, saying no other things than those which the
prophets and Moses said would come -- 23 that the Christ would suffer,
that He would be the first to rise from the dead, and would proclaim
light to the Jewish people and to the Gentiles (Ac 26:22, 23).
In spite of the prophecies, sadly, some of the Jews contended that the
Messiah would not suffer.
And the glories that would follow [and the subsequent glory, and of the
glory, and the glory to follow, that should follow, follow them, after these].[ 84 ]
In addition to the glories of Christ, there are glories connected with His church
(Eph 3:21). There was glory when the gospel spread into all world (see Col
1:23). There is glory because of the splendid changes it wrought in the hearts
and lives of multitudes of men and women (see charts GLORIES OF CHRIST
A and B).
Chart GLORIES OF CHRIST (A)
(1Pe 1:11)
- God's Spirit upon Him (Isa 42:1; 61:1; Mt
3:16).
- Acknowledged by the Father (Mt 3:17; 17:5;
Mk 9:7; Lu 9:35).
- Not to see corruption (Ps 16:10).
- Resurrection (Ac 2:31; Ro 1:4).
- Ascension (Isa 52:13; Ac 1:9).
Chart GLORIES OF CHRIST (B)
(1Pe 1:11)
- Coronation (Ps 89:27-29, 37).
- Heavenly reign (Eph 1:18-23; Col 1:18).
- King of kings (1Ti 6:15; Re 1:5; 17:18).
- Judgment (Joh 5:22; Ac 17:31).
TO THEM IT WAS REVEALED
1:12 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.
To them it was revealed [it was revealed to them, unto whom it was
revealed].[ 85 ] The prophets were not philosophers who originated a gospel
plan. Neither did they figure everything out by searching (see verses 10, 11).
God chose to disclose it to them.
That, not to themselves [that not, for, unto, themselves].[ 86 ] What the
Holy Spirit revealed to the prophets may have been disappointing to some of
them. I am sure they would have liked nothing better than to have personally
witnessed the coming of Christ, His miracles, His crucifixion and glorious
resurrection. Wouldn't they have enjoyed being present on Pentecost for the
establishment of the church. They could have obeyed the gospel along with
three thousand others.
But to us [but, you, for you, unto us].[ 87 ] How fortunate were the Gentile
readers whom Peter addressed! They lived in the Gospel age. They were also
permitted to suffer for Christ (compare Php 1:29).
They were ministering the things which now have been reported to you
[they were serving, did, did they, minister, ministered, in the, these, those,
things]. Notice how well some translations capture the Greek perfect tense of
continued action in past time with "were ministering" or "were serving." The
prophets were not serving themselves. The topics they dealt with were not
intended for their own time. They were granted a certain amount of
information for the future. For instance, they were told that they were
"ministering the things" for a coming age, a time that we know as the church
age.
Which now have been reported to you [which things are now, have now
been, are now being, announced, unto you].[ 88 ] The details about Christ's
sufferings revealed to the prophets had already been openly preached to
Peter's readers.
Through those who have preached the gospel to you [by them which, that,
preached, have preached, have declared, the glad tidings, good news, unto
you].[ 89 ]
By the Holy Spirit sent from heaven [through, with, the Holy Ghost sent
down, sent forth, from heaven].[ 90 ] Inspired preachers had presented heaven's
message to first century hearers.
Things which angels [these, these are, which, into which, things, the, even,
that, angels].[ 91 ]
Desire [long, earnestly desire].[ 92 ] The angels had an insatiable curiosity
about God's plan to save mankind. They had an intense desire to understand
it.
To look into [to look, to see into].[ 93 ] Angels were allowed to look down
upon the birth of the Savior (Lu 2:13). He was "seen by angels" (1Ti 3:16; Lu
24:4, 5; Ac 1:10). Much of the information they sought to know is now
revealed in the church of Christ (Eph 3:10; see note and chart at 1Ti 3:16).
Angels are genuinely interested in what God is doing for the salvation of
people through the church as God is revealing His manifold wisdom to powers
in the heavenlies. Some think "the heavenlies" include angelic powers.
GIRD YOUR MINDS, BE SOBER
1:13-16 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."
Therefore [wherefore].[ 94 ] Because of the wonderful privilege of having the
inspired gospel preached to them, Peter's readers were motivated to continue
to live faithfully.
Gird up [girding up, having girded up].[ 95 ] An ancient traveler along a
country lane or path would gird up or carry his flowing robe to prevent it being
caught or torn on thorns, barbs and briars along the way. A man preparing for
strenuous work or battle would strip off the robe or gird it up out of the way.
In like manner, the mind of a Christian needs to be girded up or controlled to
keep it from getting caught on harmful of useless ideas and concepts. One
needs to carefully self-censor what goes into his mind (see 2Co 10:5). A girded
mind is a guarded mind. It will not spend too much time on innocent pastimes
or on practices that tend to sin or that might give a bad reputation. A girded
mind does not spoil itself with drugs, alcohol, rich foods or sinful thoughts.
The loins of your mind [your minds].[ 96 ] A Christian controls his mind.
He girds it with a figurative belt in order to prepare for action. Being overly
anxious about life's problems makes for an ungirded mind.
But take heed to yourselves, lest your hearts be weighed down with
carousing, drunkenness, and cares of this life, and that Day come on you
unexpectedly (Lu 21:34).
Be sober [be sober].[ 97 ] The principle idea here is mental and physical
self-control. The matter of attaining eternal salvation demands that one keep
sober in spirit. The mind ought be perfectly self-controlled. In his second
letter, Peter stresses a similar point.
Therefore, brethren, be even more diligent to make your call and
election sure, for if you do these things you will never stumble (2Pe
1:10).
REST YOUR HOPE
And rest your hope fully [and hope, set, fix, your hope perfectly, with
perfect steadfastness, to the end having your hope set]. [ 98 ] People who were
once idolaters were given a substantial hope. Hope is a special blessing in
Christ. In idolatry, there was no eternal hope at all. Idols could not even
make it rain.
Are there any among the idols of the nations that can cause rain? Or
can the heavens give showers? Are You not He, O LORD our God?
Therefore we will wait for You, since You have made all these (Jer
14:22).
A Christian must never divide his hope between God and anything else such
as fortune tellers or the horoscope.
"The LORD is my portion," says my soul, "Therefore I hope in Him!"
(Lam 3:24).
It is wise for each Christian to evaluate his own hope. When Peter says to
fix, rest or set one's hope, he implies that one is to bring the life into harmony
with it. What effect does a "rested" or a "fixed" hope have on one's life? John
answers.
And every one who has this hope fixed on Him purifies himself, just as
He is pure" (1Jo 3:3 NASB).
Reference is also to the "holy commandment" (compare 1Pe 1:15, 16; 2Pe
2:21). The Christian hope is related to that. Peter desires that his readers
make up their minds wholly, completely and unchangeably. They are to make
a once-for-all-time decision to be faithful to Christ in order to receive the
promised reward at His coming.
Upon the grace [for, on, in, the grace].[ 99 ] In this verse, grace means more
than forgiveness. By metonymy, it means the gift of divine grace, that is, the
resurrection and eternal heavenly salvation. The same figure was used in verse
10, where the prophets who foretold "of the grace" inquired about "this
salvation." The promised grace is to be given when Christ returns (1Jo 2:25;
Heb 9:28). It will then be enjoyed by all of God's faithful children (Ac 2:38,
Gal 3:26-29; 39; 1Jo 2:25).
That is to be brought to you [that is which will be, coming unto you].[ 100 ]
The Greek present participle "being brought" is used very graphically as Peter
pictures the final coming of Christ who is bringing the promised salvation to
Christians. Jesus also uses a present participle in the closing chapter of the
NT. His coming is so certain that it is described as occurring in the present.
And behold, I am coming quickly, and My reward is with Me, to give to
every one according to his work (Re 22:12).
At the revelation of Jesus Christ [at the revealing of Jesus Christ].[ 101 ]
The "revelation of Jesus Christ" is His final coming (see note on verse 5).
There may be a secondary allusion to the revelation of Christ to certain of the
martyrs as they died for Him (compare Ac 7:56).
Chart CHILDREN OF OBEDIENCE
(1Pe 1:16)
- Obedience essential to rest one's hope fully
upon the grace to be brought at the revelation
of Christ (1Pe 1:13).
- In sanctification of the Spirit, for obedience
and sprinkling of the blood of Jesus Christ (1Pe
1:2).
- Be holy in all your conduct (1Pe 1:15).
- Purified your souls in obeying the truth (1Pe
1:22).
OBEDIENT CHILDREN
[1:16] As obedient children [as children of obedience].[ 102 ] The religion
of Christ is one of obeying, so much so that Christians are characterized by it.
They are "children of obedience" (see translations by Marshall, Lenski, Vine,
NASB). Another of their characteristics is love of the brethren (see notes on
verses 22, 23). Obedience to Christ is essential to setting one's hope on the
grace to be given. Christians are sanctified to obey. Obedience produces
holiness. Souls are purified by obedience. Obedient children are heirs (Ro
8:17).[ 103 ] Gentile Christians are fellow-heirs (Eph 3:6; (see charts
CHARACTERISTIC TRAITS A and B).
Chart CHARACTERISTIC TRAITS (A)
(1Pe 1:14)
- Sons of pride (Job 41:34).
- Children of rebellion, offspring of deceit (Isa
57:4).
- Children of harlotry (Ho 1:2; 2:4).
- Sons of iniquity (Ho 10:9).
- A man of peace (Lu 10:6).
Chart CHARACTERISTIC TRAITS (B)
(1Pe 1:14)
- Son of perdition (Joh 17:12).
- Sons of disobedience (Eph 2:2; 5:6).
- Children of light (Eph 5:8; 1Th 5:5).
- Man of sin; son of perdition (2Th 2:3).
- Children of obedience (1Pe 1:14 NASB).
- Children of the devil (1Jo 3:10).
Not conforming yourselves [not conformed, do not be conformed, not
fashioning yourselves].[ 104 ] Most people conform to something. Their
characters are shaped by what they study, think about and their associates. In
other words, they are molded by what they think, do and say. Christians are
no exceptions. It is vain to place one's hope on worldly or material things. An
earthly hope tends to bring about conformation to the world (see Ro 12:2).
Obedience to Christ is the opposite of being conformed or fashioned by
worldly lusts. The very practice of obedience plays an important role in the
shaping of character. This is how faith and hope are translated into life.
Ezekiel asked, "How should we then live?" (Eze 33:10 KJV). Peter answers:
Therefore, since all these things will be dissolved, what manner of
persons ought you to be in holy conduct and godliness (2Pe 3:11).
To the former lusts [according to the passions, your former desires].[ 105 ]
"Former lusts" are the desires of the flesh, of the eye and the pride of life (1Jo
2:15, 16). If Peter's readers were like the Corinthians, they formerly desired
fornication, idolatry, adultery, effeminacy, homosexuality, stealing, coveting,
drinking, reviling and swindling (1Co 6:9, 10; compare Ro 1:24-30; Ga 5:19-21;
Eph 4:17-19). The Gentiles at Thessalonica who knew not God were governed
by "passion of lust" (1Th 4:5). People with no faith in Christ, without hope in
the grace to be revealed, tend to conform their lives to the world. Fulfilling
worldly desires may bring temporal gratification or prosperity but no eternal
hope.
As in your ignorance [in, of, in the time of, which were from, your former
ignorance].[ 106 ] Peter describes the lustful days of unconverted men and
women as "your ignorance." This especially depicts the unregenerate lives of
idolatrous Gentiles. In Christ, it is just the opposite. In Him "are hidden all
the treasures of wisdom and knowledge" (Col 2:3). Idolaters do not know
God. Their life is one of slavery to "those which by nature are not gods" (Ga
4:8).
This I say, therefore, and testify in the Lord, that you should no longer
walk as the rest of the Gentiles walk, in the futility of their mind, 18
having their understanding darkened, being alienated from the life of
God, because of the ignorance that is in them, because of the hardening
of their heart (Eph 4:17, 18; compare Ac 17:23, 30).
Life outside of Christ is a life of spiritual ignorance, darkness and futility.
Gentiles had no monopoly on ignorance. According to the Bible, unbelieving
Jews also are "fools" (see Ps 14:1; 53:1). Christ was killed because of their
ignorance (Ac 3:17). Paul said the legalistic Jews were "ignorant of God's
righteousness" (Ro 10:3; compare Joh 16:3). Before the apostle Paul became
a Christian, even though highly educated, when he persecuted Christians, he
"did it ignorantly in unbelief" (1Ti 1:13).
Chart HOLY PEOPLE [SAINTS] (A)
(1Pe 1:15, 16)
- Holy temple (1Co 3:17).
- The whole building, a holy temple (Eph 2:21).
- Church without spot or wrinkle, holy, without
blemish (Eph 5:27).
Chart HOLY PEOPLE [SAINTS] (B)
(1Pe 1:15, 16)
- Holy manner of life (1Pe 1:15).
- Holy priesthood (1Pe 2:5).
- Holy nation (1Pe 2:9).
- Holy conduct and godliness (2Pe 3:11).
Chart CHRISTIANS ARE CALLED (A)
(1Pe 1:15)
- In the grace of Christ (Ga 1:6).
- By gospel (2Th 2:14).
- With a holy calling (2Ti 1:9).
- Out of darkness into His marvelous light
(1Pe 2:9).
Chart CHRISTIANS ARE CALLED (B)
(1Pe 1:15)
- To follow the steps of Christ (1Pe 2:21).
- To His eternal glory (1Pe 5:10; compare Ro
8:30; 9:24; 1Co 7:17; 1Th 2:12).
- To inherit a blessing (1Pe 3:9).
HOLY LIVING
[1:15] But as He who called you is holy [but as he, but like as he, which
hath, has, called you is holy].[ 107 ] Pagan gods and goddesses were involved
in all sorts of unholy activities. By contrast, the God of the Bible is absolutely
and unequivocally holy. In His holy calling there is hope (Eph 1:18). The way
of Christ is an "upward call" (Php 3:14). Faithful Christians are "partakers of
a heavenly calling" (Heb 3:1). Because the One who calls is holy, and because
the hope that He holds out is a heavenly hope, Christians need to make an
appropriate response to it. They should "walk worthy" of the calling (Eph 4:1),
that is, "Walk worthy of God who calls you into His own kingdom and glory"
(1Th 2:12).
Therefore, brethren, be even more diligent to make your call and
election sure, for if you do these things you will never stumble (2Pe 1:10;
compare 1Pe 2:9, 21; 5:10).
You also be holy [be holy yourselves, so be ye, be ye also, be ye yourselves
also, holy, you yourselves are to be holy also].[ 108 ] The example set by
depraved and immoral pagan gods did not lift the worshippers above their
former worldly practices. Idols never inspired men and women to heights of
righteousness. On the other hand, pagan worshippers tended to imitate their
gods and goddesses, whose actions were often deceptive, immoral or needlessly
violent.
Holiness is essential in order to be like Christ. It is essential to have
fellowship with, and enjoy the promises of, our Holy God (see Hab 1:13). It
is a "family characteristic." God's OT law was similar to the NT on this point.
For I am the LORD your God. You shall therefore consecrate ourselves,
and you shall be holy; for I am holy. Neither shall you defile yourselves
with any creeping thing that creeps on the earth (Le 11:44; compare
Heb 6:9; 2Pe 3:11).
In all your conduct [in all manner of conversation, of living, your manner
of life].[ 109 ] "Conversation" (KJV) is used in an archaic sense. It once
included all a person does, not just his speech (see notes on 1Pe 1:18; 2:12).
Holiness is not a Sunday garment to be stored in the closet on week-days. All
behavior is to conform to God's holy example.
Therefore, having these promises, beloved, let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting holiness in the fear of God
(2Co 7:1).
[1:16] Because it is written [for, since, it is written, just as Scripture
says].[ 110 ] What is written in the Holy Scriptures is indispensable. It is vital.
It deserves the highest regard and attention (see notes on 1Pe 1:24; 2:6).
Be holy, for I am holy [Be ye, you, ye, shall be, are to be, holy, for I am
holy].[ 111 ] This speaks of the motivation of "respected example." People tend
to become like what they worship. There is no greater reason for being holy
than because God is holy(see Le 11:44, 45; 19:2; 20:7, 26).
GOD JUDGES IMPARTIALLY
1:17-19 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.
And if you call on the Father [and if ye invoke as Father, him as
Father].[ 112 ] The Great Judge of the universe is the Heavenly Father.
Christians are His sons and daughters (see Ga 3:26-28). In the Psalms, Ethan
the Ezrahite called Him "Father."
He shall cry to Me, "You are my Father, my God, and the rock of my
salvation" (Ps 89:26).
By the Spirit of His Son, Christians call God their Father (Ga 4:6). Peter
implies that Christians not only obey Him and love one another, but they
approach Him in worship, addressing Him as Father.
Who without partiality judges [who, him who, judges impartially, judgeth,
each one impartially, without regard of persons, respect of persons].[ 113 ] God
is the judge of all the earth (Ge 18:25) but He judges through the agency of
His Son (Joh 5:22). Jesus said, "The word that I have spoken will judge him
in the last day" (Joh 12:48). Impartiality is a characteristic of God's nature.
He is totally impartial in how He judges people. There is also an implication
that He was completely impartial in the matter of predestination. If, by some
outside chance, He had shown partiality in predestination, his impartiality in
judgment would correct that. Calvinists, please give this special thought.
Men are tempted to show partiality "to gain advantage" (Jude 16). God, who
is over all, has nothing to gain from men. He has no motive to be impartial.
Besides, it is against His nature (see Ge 18:25; De 10:17; 32:4; 2Ch 19:7; Ro
2:11; Ga 2:6; Eph 6:9; Col 3:25). At the house of Cornelius, Peter perceived
that "God shows no partiality" (Ac 10:34). He also told him that Christ is "He
who was ordained by God to be Judge of the living and the dead" (Ac 10:42).
Chart JUDGMENT ACCORDING TO WORKS (A)
(1Pe 1:17)
- Will reward each according his works (Mt 16:27).
- Will render to each one according to deeds
(Ro 2:6).
- Shall give account of himself to God (Ro 14:12).
Chart JUDGMENT ACCORDING TO WORKS (B)
(1Pe 1:17)
- Receive the things done in the body,
according to what he has done, whether good
or bad (2Co 5:10).
- Whatever good anyone does, he will receive
the same from the Lord (Eph 6:8).
- Because of these things the wrath of God is
coming upon the sons of disobedience (Col
3:25).
According to each one's work [according to his deeds, every man's work,
each man's work, the work of each, [ 114 ] In many evangelical denominations,
much is made of the doctrine of salvation "by faith only." The Scripture,
however, says people will be judged by their deeds or works. Insofar as I am
aware, there is not a single NT verse that teaches judgment will be according
to faith. Several passages teach that judgment will be according to the record
of ones deeds or works[ 115 ] (see charts JUDGMENT ACCORDING TO
WORKS A and B).
REVERENT FEAR
Conduct yourselves [pass, live, your lives].[ 116 ] It is imperative that
Christians take charge of their lives. They are to "conduct" themselves.
Throughout the time of your stay here [throughout the time of your exile,
of sojourn, of your sojourning, sojourning here, while you reside here as
strangers].[ 117 ] Peter's readers were sojourning. They were sojourning in a
strange place (1Pe 1:1). They were aliens and strangers (1Pe 2:11; compare
Heb 11:13). All Christians are sojourners so long as they are on the earth.
Let them take care of whatever business God has given them in the short time
they live on this planet and get ready to return to God (Ec 12:7; Joh 9:4).
Chart CONDUCT YOURSELVES IN FEAR
(1Pe 1:17)
- Walking in the fear of the Lord (Ac 9:31).
- Perfecting holiness in the fear of God (2Co
7:1).
- Submitting to one another in the fear of God
(Eph 5:21).
- Work out your own salvation with fear and
trembling (Php 2:12).
- A reason for the hope that is in you, with
meekness and fear (1Pe 3:15).
In fear [with fear, in reverential fear]. The lives of Christians are to be
passed in fear because they are children of the Father-Judge. Another reason
is given in verse 18. The great price that was paid for their redemption is a
cause to live before God in reverent fear. A discussion of fear may be read in
the notes at 1 Peter 2:17 (see chart CONDUCT YOURSELVES IN FEAR).
REDEEMED AT INFINITE COST
[1:18] Knowing [you know, forasmuch as ye know].[ 118 ] The Christians to
whom Peter wrote knew about their redemption. They knew that it was not
at all comparable to a heathen ritual. On the contrary, they knew that it was
true and real. It was something that God Himself had planned. Not only that,
but He had shown His approval of it by raising Christ from the dead (verse
21).
That you were not redeemed [that ye were [not], have [not] been that it
was not that you were, ransomed].[ 119 ] The word "redeemed" once meant to
buy the freedom of a slave or prisoner. Some writers understand it to take on
the meaning of simply being "delivered" from any misfortune without implying
the means made use of for that purpose.[ 120 ] However, Jesus said, "Just as the
Son of Man did not come to be served, but to serve, and to give His life a
ransom for many" (Mt 20:28). The ransom price was Christ Himself (1Ti 2:6).
With corruptible things like silver or gold [not with, not by, perishable
things as, such as, with, silver and gold, gold or silver].[ 121 ] Precious things
such as gold and silver coins wear thin from use. That stuff is corruptible. The
price paid by Christ is eternally valuable and imperishable.
The Greek words for silver and gold are diminutive and suggest little silver
and little gold, most likely small silver and gold coins. When slaves were
redeemed and allowed to go free, there sometimes was a pagan temple
ceremony in which coins were paid to a "god" for his redemption. The price
of redemption for sinners is much dearer, much more precious and holier than
that.
From your aimless conduct [from the futile, vain, way, ways, conversation,
manner of life].[ 122 ] "Aimless conduct" no doubt, has reference to the foolish
and empty idolatrous way of life of the Gentiles.[ 123 ] At Lystra, the idolatrous
worshippers began sacrificing oxen to Paul and Barnabas. Paul urged them to
"turn from these useless things"[ 124 ] (Ac 14:15). The unconverted Gentiles
walked "in the futility of their mind" (Eph 4:17). Even unconverted Jewish
people "in bondage under the elements of the world" (Ga 4:3). Christians must
never turn away from Christ. If do so and deny "the Lord who bought them,"
they will bring upon themselves "swift destruction" (2Pe 2:1).
Whether idolatrous or not, life outside of Christ is empty, vain, futile and
aimless. It has no real purpose (see notes on 1Pe 1:15; 2:12). It is in the
domain of darkness (Col 1:13). It is hopeless (Eph 2:12). It leads to eternal
loss. Christ redeemed Christians from that.
For you were bought at a price; therefore glorify God in your body and
in your spirit, which are God's (1Co 6:20).
Received by tradition from your fathers [inherited, handed down, to you,
from your ancestors].[ 125 ] Traditions are not sinful just because they have
been handed down. In addition to the Law that God gave the Jews, many
religious traditions had been added to it (see Mt 15:6). Some were sinful
because they were diametrically opposed to the will of God (Mt 15:3). Others,
not sinful in themselves, were vain or futile because they were not of God.
Gentiles too had idolatrous traditions handed down from their forefathers.
Chart REDEEMED BY BLOOD (A)
(1Pe 1:18, 19)
- Shed for many for the remission of sins (Mt
26:28).
- Church of God which He purchased with His
own blood (Ac 20:28).
- Justified by His blood (Ro 5:9).
- Blood of Christ cleanse your conscience
(Heb 9:14).
- Sprinkling of the blood of Jesus Christ (1Pe
1:2).
Chart REDEEMED BY BLOOD (B)
(1Pe 1:18, 19)
- Blood of Jesus His Son cleanses us from all
sin (1Jo 1:7).
- Washed us from our sins in His own blood
(Re 1:5).
- Redeemed us to God by Your blood (Re 5:9).
- Washed robes, made them white in the blood
of the Lamb (Re 7:14).
- Overcame him [the accuser] by the blood of
the Lamb and by the word of their testimony
(Re 12:11).
[1:19] But with the precious blood of Christ [but with, but by, precious
blood, even the blood, the precious blood, of Christ].[ 126 ] Everyone who
believes and obeys the gospel has access to its benefits. The Scriptures plainly
teach that people are redeemed by the price of blood. The blood of Christ is
precious for several reasons. It is costly. There is no other means of salvation.
It is effective in removing sin (see Heb 9:14; 10:12, 19).
The concept of redemption by blood is a little difficult for Gentile readers to
understand. Satan has taken advantage of that and has used modern teachers
to ridicule the idea of salvation by blood. Christians need to remember that
it was in the plan of God that Christ shed his blood. He considered it
absolutely necessary in order to provide salvation (see charts REDEEMED BY
BLOOD A and B).
The reader may have noticed that "the blood" or "even the blood" is italicized
in the text. The reason for this is that the position in the prepositional phrase
"of Christ" in the Greek sentence justifies the addition of "the blood" for
emphasis at the end of the English sentence. The result is an emphasis on the
precious blood that appears at the beginning of verse 19. This may sound
complicated but, in my judgment, the translators are correct.
As of a lamb [as, like that of, as it were of, a lamb].[ 127 ]
He was oppressed and He was afflicted, yet He opened not His mouth;
he was led as a lamb to the slaughter, and as a sheep before its shearers
is silent, so He opened not His mouth (Isa 53:7).
When John saw Jesus coming, he said, "Behold! HO AMNOS The Lamb of
God who takes away the sin of the world!" (Joh 1:29). The next day, he said,
"Behold, HO AMNOS the Lamb of God!" (Joh 1:36). Paul alluded to Jesus
as a lamb when he said, "For indeed Christ, our Passover, was sacrificed for us"
(1Co 5:7). The slain Lamb deserves our worship.
Worthy is the Lamb who was slain to receive power and riches and
wisdom, and strength and honor and glory and blessing! (Re 5:12).
All who dwell on the earth will worship him, whose names have not been
written in the Book of Life of the Lamb slain from the foundation of the
world (Re 13:8; compare 5:6).
Without blemish [unblemished, without mark].[ 128 ] The Passover lamb
was to be "unblemished a male of the first year" from the sheep or from the
goats (Ex 12:5; compare Le 4:32; Nu 28:3, 11). Some possible blemishes[ 129 ]
in a sacrificial lamb were listed for the benefit of the Jews (see Le 22:21, 22;
De 15:21; Mal 1:8). Whether blemished or not, animals were powerless to take
away sin (Heb 10:4). The unblemished lambs in OT sacrifices picture the
sinless Son of God who takes away our sin.
How much more shall the blood of Christ, who through the eternal Spirit
offered Himself without spot to God, cleanse your conscience from dead
works to serve the living God? (Heb 9:14).
And without spot [without spot, spotless].[ 130 ] Jesus was morally
unstained. OT offerings that prefigured Him were to be without spot or
defect.
Whatever has a defect, you shall not offer, for it shall not be acceptable
on your behalf (Le 22:20).
CHRIST FOREORDAINED
1:20, 21 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.
He indeed was foreordained [He was, who was, who verily was, destined,
foreknown, foreknown indeed].[ 131 ] Christ was with God, was God and was in
the beginning with God (Joh 1:1-3). He was foreknown. The Greek perfect
participle denotes the present state that is resultant from past action.[ 132 ] In
the distant past, He was chosen and remained so all along during the Jewish
age while lambs were being sacrificed.
Before the foundation of the world [indeed before the foundation of the
world].[ 133 ] The Father loved Christ before the foundation of the world (Joh
17:24). There is an affiliated love for those in Christ:
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 (see note on Eph
1:4).
In the present context, the foundation of the world is synonymous with the
beginning of the Jewish age.[ 134 ]
Thus, Christ, before the beginning of the Mosaic age, and before the
intricate and detailed system of sacrifices which characterized it was
originated, was ordained by the Father to suffer as a sacrificial lamb in
expiation of the sins of the world; and the Mosaic age was arranged and
its animal sacrifices provided as types and shadows of the redemption
awaiting through Christ.[ 135 ]
Jesus died for all (2Co 5:15).
Who has saved us and called us with a holy calling, not according to our
works, but according to His own purpose and grace which was given to
us in Christ Jesus before time began[ 136 ] (2Ti 1:9).
GOD DID NOT LIMIT THE ATONEMENT
The atonement of Christ is not limited. It makes salvation possible for
everyone.
And He Himself is the propitiation for our sins, and not for ours only
but also for the whole world (1Jo 2:2).
Paul wrote about the Jews who rejected Christ. He implied that all who
would do so, both Jews and Gentiles, may respond to the gospel and become
reconciled to God. Notice that he not only taught that the Jews were rejected
but that they could be accepted as well.
Now if their fall is riches for the world, and their failure riches for the
Gentiles, how much more their fullness! (Ro 11:12).
For if their being cast away is the reconciling of the world, what will
their acceptance be but life from the dead? (Ro 11:15).
The offer of reconciliation is worldwide. God was in Christ reconciling the
world to Himself (2Co 5:19).
But was manifest [who, but, has been made manifest, manifested,
revealed].[ 137 ] The manifestation or appearance of Christ began after He was
conceived by the Holy Spirit. He was manifested when He was born of a
virgin, lived among men, died on the cross, was raised from the dead and
ascended into heaven (see 1Ti 4:16).
In these last times [at the end of times, the times, in these last days].[ 138 ]
Jesus was foreknown before the Mosaic age. He came to earth at the end of
the Jewish times. The law of Moses ceased to be the authority when He died
on the cross (Col 2:14-16).
For you [for your sake, for your sakes].[ 139 ] Notice the personal nature
of the message. "Grace to you and peace be multiplied" (verse 2). The
inheritance is "reserved in heaven for you" (verse 4). "The genuineness of
your faith, being much more precious than gold (verse 7). The prophets were
not serving themselves, but what they predicted has been reported "to you"
(verse 12). He "was manifest in these last times for you" (verse 20; compare
Heb 2:14-18).
Dear reader, if you are believing and obedient, the blessings are yours just
as much as theirs. If you had been the only sinner on earth, Christ would have
died to redeem you just the same.
BELIEVING IN GOD THROUGH CHRIST
[1:21] Who through Him believe in God [through him, who by him, you
have confidence, do believe, are believers, on God, are faithful to God].[ 140 ]
Here is an additional indication that the readers of Peter letter were Gentiles.
They became believers and learned to trust God through Christ. This was not
particularly true of Jews who already believed in God (see Joh 14:1). To both
Jews and Gentiles, Christ was declared to be the Son of God with power by
the resurrection of the dead (Ro 1:4). Paul addressed the Romans as those
"who believe in Him who raised up Jesus our Lord from the dead" (Ro 4:24).
Who raised Him from the dead [that, who has, raised him up from the
dead].[ 141 ] The resurrection of Christ was a prominent theme in Peter's
preaching. Here are some examples. "Whom God raised up" (Ac 2:24). "This
Jesus God has raised up, of which we are all witnesses" (Ac 2:32). "Whom God
raised from the dead, of which we are witnesses" (Ac 3:15). "Whom God
raised from the dead" (Ac 4:10). "The God of our fathers raised up Jesus" (Ac
5:30). "Him God raised up on the third day, and showed Him openly" (Ac
10:40). It is my opinion that the resurrection of Christ, along with the
conversion and life of Saul of Tarsus, inspires more faith than all the other
miracles put together.
And gave Him glory [and given him glory].[ 142 ] During His earthly
ministry, the glorification of Jesus was prominent in His own thoughts.
But this He spoke concerning the Spirit, whom those believing in Him
would receive; for the Holy Spirit was not yet given, because Jesus was
not yet glorified (Joh 7:39; compare 12:16, 23; 13:31, 32).
Jesus prayed:
And now, O Father, glorify Me together with Yourself, with the glory
which I had with You before the world was (Joh 17:5; compare Joh 17:1;
charts GLORIES OF CHRIST A and B at verse 11).
Christ was given glory when He was exalted to God's own right hand (see Ac
2:33; 3:13; Eph 1:20-23; Php 2:9-11; 1Ti 3:16).
So that your faith and hope are in God [that your faith and hope may be,
might be, should be, in God].[ 143 ] Faith came into the hearts of the Gentiles
by hearing the gospel of the resurrection and glorification of Christ. Salvation
was offered to them by the merits of His blood as they obeyed the gospel.
Peter said, the Lord has "begotten us again to a living hope" (verse 3). His
readers were told to "rest your hope fully" on the grace to be brought at the
revelation of Christ (verse 13; compare Ro 5:2; 8:24, 25; 1Co 15:20-23; Col
1:27; 1Th 1:3; 1Ti 1:1; Tit 1:2).
SOULS PURIFIED IN OBEDIENCE
1:22-25 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.
Since you have purified your souls in obeying [having, seeing ye have,
purified your souls by obedience, your obedience].[ 144 ] In verses 8-14, we
learned that love is linked to faith and obedience (see charts LOVE LINKED
TO OBEDIENCE A and B at verse 8). Here, the purification of men's souls
occurs in obedience to the truth revealed in the gospel.
Peter said:
And made no distinction between us and them, purifying their hearts by
faith (Ac 15:9).
The individual has a big part in the purifying of his own heart.
Draw near to God and He will draw near to you. Cleanse your hands,
you sinners; and purify your hearts, you double-minded (Jas 4:8; compare
Jer 4:14; 1Jo 3:3).
Of course, the power that cleanses the heart is the crucified Savior by means
of His own precious shed blood.
The truth through the Spirit [to the truth].[ 145 ] Paul links "the word of
truth" with the gospel of salvation (Eph 1:13). The truth of the gospel obeyed
brings salvation. In the present verse, the truth is God's word (Joh 17:17). It
is God's power to save (Ro 1:16). The gospel is called "the faith" that people
obey to be saved (Ro 1:5; 6:18; 16:26 Ac 6:7; Ga 3:26, 27). Obeying
perversions of the truth does not save (compare Ro 1:25; Eph 1:13; 2Th
2:10).[ 146 ]
Chart SOULS PURIFIED
(1Pe 1:22)
- By hearing the truth, the word of God (Joh
17:17; Ro 10:17).
- By obeying the truth (Mt 7:21; 2Th 1:7, 8; 1Jo
2:4).
- Results of obedience: A pure heart; love of
the brethren. (Woods 49)
In sincere love of the brethren [for, unto, a sincere love, unfeigned love,
brotherly love].[ 147 ] Sincerity is important. James told us that true wisdom
from above is "without hypocrisy" (Jas 3:17). Paul spoke favorably to Timothy
of "the genuine faith that is in you, which dwelt first in your grandmother Lois"
(2Ti 1:5). Love must not be in word only but in deed and truth (1Jo 3:18; see
chart SINCERE LOVE).
Chart SINCERE LOVE
(1Pe 1:22)
- Let love be without hypocrisy (Ro 12:9).
- By sincere love (2Co 6:6).
- Love from a pure heart, from a good
conscience and from sincere faith (1Ti 1:5).
- In sincere love of the brethren, love one
another fervently with a pure heart (1Pe 1:22).
- Let us not love in word or in tongue, but in
deed and in truth (1Jo 3:18).
It is natural for all those who are born again to love brothers and sisters in
Christ (see chart LOVE OF BRETHREN).
Everyone who loves Him who begot also loves him who is begotten of
Him" (1Jo 5:1; compare 2Jo 5).
Pure, sincere and fervent love comes from hearts that have been purified by
obedience, that is, through the new birth. The relation of love among the
brethren is delightful.
Chart LOVE OF BRETHREN (A)
(1Pe 1:22)
- Your love for all the saints (Eph 1:15).
- My beloved and longed-for brethren, my joy
and crown (Php 4:1).
- And your love for all the saints (Col 1:4).
Chart LOVE OF BRETHREN (B)
(1Pe 1:22)
- Affectionately longing . . . dear to us (1Th
2:8).
- Love the brotherhood (1Pe 2:17).
- We know that we have passed from death to
life, because we love the brethren. He who
does not love his brother abides in death (1Jo
3:14).
Behold, how good and how pleasant it is for brethren to dwell together
in unity! (Ps 133:1).
Finally, all of you be of one mind, having compassion for one another;
love as brothers,[ 148 ] be tenderhearted, be courteous kind-hearted, and
humble in spirit (1Pe 3:8).
Love one another fervently [see that ye love one another earnestly].[ 149 ]
The Greek word for "fervently" has to do with stretching. Christians are to
love "stretchingly," with vigorous strain or deeply and with strength. In
contemporary language, they are to love a lot. The strings of a musical
instrument are stretched, tightened and tuned. A fine instrument, properly
tuned, makes beautiful sounds. A neglected instrument with loose or broken
strings does not. Let each heart be attended to and tuned in order to love
fervently. May the music of love from pure hearts always be sweet and
genuine.
Whole-hearted love for Christian brothers and sisters is reciprocal. No
brother or sister is exempt from practicing it. They are to love each other
"strenuously." For a discussion of the shades of meaning of the Greek words
translated love, see note on John 21:15.
With a pure heart [from the, out of a pure, heart].[ 150 ] Some Greek texts
omit the word "pure." Regardless of whether it belongs in this verse, a pure
heart is a requirement (see Mt 5:8).
BORN AGAIN THROUGH THE WORD
[1:23] Having been born again [you have been, being, born anew, begotten
again].[ 151 ] Sinners come to Christ because they have heard the gospel and
believed it. They repent of sins, confess the sweet name of Jesus and are
baptized into Him. It all happens because of the word of truth.
Of His own will He brought us forth by the word of truth, that we might
be a kind of firstfruits of His creatures (Jas 1:18).
Chart GOD'S WORD THE LIVING SEED (A)
(1Pe 1:23)
- Those who sow in tears shall reap in joy (Ps
126:5).
- He who sows righteousness will have a sure
reward (Pr 11:18).
- Blessed are you who sow beside all waters
(Isa 32:20).
Chart GOD'S WORD THE LIVING SEED (B)
(1Pe 1:23)
- Sow for yourselves righteousness; reap in
mercy (Ho 10:12).
- The sower sows the word (Mk 4:14); the
word of God (Lu 8:11).
- I planted, Apollos watered, but God gave the
increase (1Co 3:6).
Not of corruptible seed [not of perishable seed].[ 152 ] Gospel seed is the
eternal word of God (Lu 8:11). In all purity, the truth brings forth after its
kind. That is, it produces Christians, nothing more and nothing less. On the
other hand, Catholic doctrine makes Catholics. Baptist doctrine makes
Baptists. Mormon doctrine makes Mormons. A certain amount of human
doctrine or tradition is bound up in every man-made religion.
Natural seed from human parents may decay. Parentage of non-biblical
teachings is corruptible. So is the seed of false doctrine that has its origin
with men or Satan. Only the pure Gospel of Christ preached, believed and
obeyed makes the converts Christians and nothing more than that (see charts
GOD'S WORD, LIVING SEED A and B). The following from Paul has both
a temporal and spiritual meaning.
Now may He who supplies seed to the sower, and bread for food, supply
and multiply the seed you have sown and increase the fruits of your
righteousness (2Co 9:10).
But incorruptible [but of imperishable].[ 153 ] The word of God as seed is
immortal and imperishable (see Heb 4:12).
Through the word of God [by the word of God].[ 154 ] Thus far in this
chapter Peter has taught us that we must hear, understand, believe, obey and
live according to, the living word of God.
Which lives and abides forever [living, that liveth, and abiding, abideth,
continues, forever].[ 155 ] People are born again DIA through the agency and
instrumentality of the word of God. It is enduring (see verse 25). It has life
in it. It abides constantly and unchangingly.[ 156 ] Jesus said:
It is the Spirit who gives life; the flesh profits nothing. The words that I
speak to you are spirit, and they are life (Joh 6:63).
Paul told the Corinthians:
For though you might have ten thousand instructors in Christ, yet you do
not have many fathers; for in Christ Jesus I have begotten you[ 157 ]
through the gospel (1Co 4:15).
On Pentecost, how the Spirit gives life is clearly demonstrated. The Holy
Spirit was poured out upon the apostles. One of them (Peter) preached the
gospel. People became believers. They asked what they must do. They were
told to repent and be baptized for the remission of sins. This many of them
did, were saved and added to the Lord's church (see Ac 2:1-47).
Chart ALL FLESH IS LIKE GRASS
(1Pe 1:24)
- In the morning they are like grass which
grows up (Ps 90:5).
- As for man, his days are like grass (Ps
103:15).
- All flesh is grass, and all its loveliness is like
the flower of the field (Isa 40:6, 7; 1Pe 1:24).
- Who are you that you should be afraid of a
man who will die, and of the son of a man who
will be made like grass? (Isa 51:12).
- As a flower of the field he will pass away (Jas
1:10).
THE WORD ABIDES FOREVER
Because [for, as Scripture says].[ 158 ] Peter appeals to the authority of
Scripture (see notes on 1Pe 1:16; 2:6).
All flesh is as grass [all flesh is like grass].[ 159 ] The apostle quotes from
the prophet Isaiah 40:6-8 (see chart ALL FLESH IS LIKE GRASS). The
Greek word for "grass" includes several kinds of small plants, including flowers
and weeds. It may even include shrubs [grass to be thrown into the furnace]
(see Mt 6:30). In a certain respect, all mortal men are like grass. The
metaphor suggests that man's earthly life is brief and his earthly splendor
momentary. His accomplishments are ephemeral and fleeting.
And all the glory of man [and all, all of, its glory, the glory thereof].[ 160 ]
Instead of "all the glory" the quotation from Isaiah 40:6 reads, "all its
loveliness" (see chart MAN'S FADING GLORY[ 161 ]). The splendor of man
includes all the magnificent art, captivating movies, stunning buildings (even
cathedrals), beautiful music, automobiles, freeways, ocean liners, planes, space
ships, rockets, satellites, recorders, computers, televisions, diagnostic machines,
creative foods, beauty aids, medicines, magazines and books (yes, even
commentaries on the Bible). All these are impermanent, temporary and
transient. The Septuagint reads "of man."[ 162 ] Some NT texts read "of it" or
"thereof."
Chart MAN'S FADING GLORY
(1Pe 1:24)
- His glory shall not descend after him (Ps
49:17).
- Jerusalem's glory . . . descend into [Sheol]
(Isa 5:14).
- All the glory of Kedar will fail (Isa 21:16).
- I Will change their glory into shame (Ho 4:7).
- As for Ephraim, their glory shall fly away like
a bird -- no birth, no pregnancy, and no
conception! (Ho 9:11).
- The pride of the Jordan is in ruins (Zec 11:3).
As the flower of the grass [is as, like, the flower of grass].[ 163 ] The word
"grass" is used in a comprehensive sense in various passages and is translated
from a number of Hebrew terms but only one Greek term.[ 164 ] Man's brief
sojourn on earth is compared to grass or wild flowers of the field. One
essential meaning is that men will die (see Mt 6:30; Lu 12:28; see chart ALL
FLESH IS LIKE GRASS).
For no sooner has the sun risen with a burning heat than it withers the
grass; its flower falls, and its beautiful appearance perishes. So the rich
man also will fade away in his pursuits (Jas 1:11).
The grass withers [the grass withereth, has withered].[ 165 ] In beautiful
southern Washington, as I write these words in February, the winter rains have
made hillsides green with grass. Chaparral is thriving. Some of the wild
flowers are blooming. If events transpire as usual, the rainy season will soon
end and grass will begin to turn brown. The danger of fires will increase. In
cooler localities, with a little additional rain, the grass may last until frost
comes.
And its flower falls away [and the flower, the flower thereof, falls, falleth,
falls off has fallen].[ 166 ] Scorching winds bring an end to the beauty of the
field flowers.
As the life of a flow'r, as a breath or a sigh,
So the years that we live as a dream hasten by;
True, to-day we are here, but tomorrow may see
Just a grave in the vale, and a mem'ry of me.
(G. H. Ramsey)
[1:25] But the word of the Lord [but the word of the Lord].[ 167 ] The
"word of the Lord" is the message of Christ (see Ro 10:17 ASV). It is
interesting how Peter associates Christ with God. When he quotes from Isaiah
40:6, he substitutes the word Lord for the OT term God. Actually, the Holy
Spirit inspired Peter to do it. If one believes in verbal inspiration of the NT,
he has to agree that the substitution of KURIOU of the Lord for THEOS of
God, as in most copies of the Septuagint is significant. It seems clear that the
Holy Spirit identifies Christ the Lord as God.
Chart THE WORD ABIDES FOREVER
(1Pe 1:23)
- Forever, O LORD, your word is settled in
heaven (Ps 119:89).
- Concerning Your testimonies, I have known
of old that You have founded them forever (Ps
119:152).
- Till heaven and earth pass away, one jot or
one tittle will by no means pass from the law till
all is fulfilled (Mt 5:19).
- Heaven and earth will pass away, but My
words will by no means pass away (Mt 24:35;
Mk 13:31; Lu 21:33).
Endures forever [abides, abideth, endureth, continues, for eternity][ 168 ]
(see chart THE WORD ABIDES FOREVER).
Now this is the word which by the gospel [that word, this, and this, but
this, is, which in, and which of, good tidings, the good news, the glad
tidings].[ 169 ] The Greek term for "word" is not LOGOS as in verse 23, but
RHEEMA which means that which is uttered in speech or expressed in writing.
It includes the gospel message. Inasmuch as the Greek for "word includes that
which is written, it may encompass Peter's letters.
Was preached to you [is, which was, that was, preached unto you].[ 170 ]
Evidently, Peter and/or others had preached the word in Asia Minor.[ 171 ]
What they preached was not a passing fad or fancy. It was the living and
forever abiding word of God. That same that was preached is just as true and
powerful in the lives of men and women today as it was then.
Footnotes:
[ 1 ]The basic text in this chapter is the NKJV. Scripture taken from the New King James Version. Copyright
1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Alternate phrases in brackets
are from ASV, Darby, ESB, KJV and RSV and occasionally another version. Greek transliteration follows the
BibleSoft method.
[ 2 ]PETROS, an appellative proper name, signifying "a stone," "a rock," "a ledge" or "cliff" . . . Peter, the
surname of the apostle Simon . . . metaphorically, a man like a rock, by reason of his firmness and strength of
soul: Matthew 16:18 [some interpreters regard the distinction (generally observed in classical Greek . . . between
PETRA, the massive living rock, and PETROS, a detached but large fragment, as important for the correct
understanding of this passage; others explain the different genders here as due to the personal then (sic) to the
material reference (Thayer 507); PETRA denotes a mass of rock, as distinct from PETROS, a detached stone
or boulder, or a stone that might be thrown or easily moved; the proper name, Peter, denotes a piece of a rock,
a detached stone or boulder, in contrast to PETRA, a mass of rock (Vine 974, 1089).
[ 3 ]The name Simon may have been associated with the meaning "flat-nosed" (Thayer 575).
[ 4 ]APOSTOLOS 'IEESOU CHRISTOU, specially applied to the twelve disciples whom Christ selected, out
of the multitude of his adherents, to be his constant companions and the heralds to proclaim to men the kingdom
of God (Thayer 68); literally, one sent forth [APO from, STELLOO to send] (Vine 55).
[ 5 ]PAREPIDEEMOIS, to [the] chosen sojourners (Marshall 908); PAREPIDEEMOIS [is an adjective
denoting] sojourning, in a strange place, used as a noun, denoting a sojourner, an exile (Vine 1058);
[EKLEKTOIS=elect]; join the two words, elect who are sojourners, [not] continuing elect with according to the
foreknowledge [KJV]; PAREPIDEEMOIS sojourners, persons sojourning for a brief season in a foreign country
. . . a wider, spiritual sense, contemplating Christians as having their citizenship in heaven . . . PARA, in
composition, implies a sense of transitoriness, as of one who passes by to something beyond (Vincent 1.627, 628);
an adjective, sojourning in a strange place, used as a noun, denoting sojourners, exiles (Vine 1058); to the
foreign-born Jews [the dispersion --Jews scattered in other lands (Williams); to [such as are] elect foreigners
(Lenski 19).
[ 6 ]DIASPORAS, of [the] dispersion (Marshall 908); a noun, a dispersion, rendered "scattered abroad in
James 1:1 (Vine 998); literally, of the dispersion; [from DIASPEIROO, to scatter or spread abroad; SPEIROO
meaning, originally, to sow], the preposition PARA, in composition, implies a sense of transitoriness, as of one
who passes by to something beyond (Vincent 1.628); a scattering, dispersion . . . in the Septuagint used of the
Israelites dispersed among foreign nations, especially of their Babylonian exile . . . abstract for concrete, of the
exiles themselves . . . transferred to Christians [that is, Jewish Christians(?)] scattered abroad among the Gentiles
. . . sojourners far away from home (Thayer 141, 142); the dispersion --Jews scattered in other lands (Williams);
[the] Diaspora; Peter uses the word Diaspora as it is employed in James 1:1. The Diaspora or Dispersion is a
Jewish term to designate all those Jews who dwelt outside of the Holy Land in Gentile countries [Joh 7:35]; it
implied that the real home of all these Jews was their Holy Land, which alone they could love as such, to which
their hearts were ever drawn. When this word is applied to Christians, "Dispersion" implies heaven is their true
home, that the earth and the world are to them a foreign land which they would at any time gladly leave for their
home above (Lenski 19. 22. 23).
[ 7 ]Jewish as well as Gentile Christians have citizenship in heaven and, in this sense, are both included in "the
Dispersion."
[ 8 ]PONTOU, of Pontus (Marshall 908); a large province of northern Asia Minor which lay along the Black
Sea (Zondervan 672); a region of eastern Asia Minor, bounded by the Euxine Sea [from which circumstance it
took its name], Armenia, Cappadocia, Galatia, Paphlagonia (Thayer 531).
[ 9 ]GALATIAS, of Galatia (Marshall 908); the designation in NT times of a territory in north-central Asia
Minor, also a Roman province in central Asia Minor . . . some scholars think the reference [1Pe 1:1] may be to
the European Gaul] . . . context seems clearly to indicate that the province is meant (Zondervan 293, 294).
[ 10 ]KAPPADOKIAS, of Cappadocia (Marshall 908); a large inland region of Asia Minor which apparently
was given this name by the Persians though its people were called "Syrians" by the Greeks (Zondervan 147).
[ 11 ]'ASIAS, of Asia (Marshall 908); Asia Minor, otherwise Anatolia, the great western promontory of Asia,
partially bounded by the three seas, Black, Aegean and Mediterranean, and the site of much of Paul's missionary
work (Zondervan 78).
[ 12 ]KAI BITHUNIAS, of Bithynia (Marshall 908); a region along the northern edge of Asia Minor fronting
on the Black Sea, the Bosporus and the Sea of Marmora (Zondervan 127).
[ 13 ]EKLEKTOIS, to [the] chosen (Marshall 908); chosen (Arndt 242); believers [Jews and Gentiles] (Vine
351); the people chosen (Williams); to [such as are] elect (Lenski 19).
[ 14 ]KATA, according to (Marshall 908); in accordance with (Williams); in virtue of, in accordance with
(Vincent 1.628); in accord with (Lenski 19).
[ 15 ]PROGNOOSIN, [the] foreknowledge (Marshall 908); a foreknowledge [akin to PROGINOOSKOO to
know before], used only of Divine foreknowledge (Vine 449); foreknowledge, forethought, pre-arrangement
(Thayer 538); according to the predestination of God the Father (Arndt 704); the foreknowledge (Williams); [the
Father's] foreknowledge (Lenski 19).
[ 16 ]THEOU PATROS, of God Father (Marshall 908); implying that the relation contemplated by the divine
foreknowledge is a new relation of sonship (Vincent 1.628); Christ never associated Himself with [the believers]
by using the personal pronoun "our;" He always used the singular, "My Father," His relationship being
unoriginated and essential, whereas theirs is by grace and regeneration . . . so the Apostles spoke of God as the
Father of the Lord Jesus Christ (Vine 412); of God the Father (Williams); God [the] Father's (Lenski 19).
[ 17 ]EN HAGIASMOO PNEUMATOS, in sanctification of spirit (Marshall 908); the spiritual state in which
the being elected to salvation is realized (Vincent 1.628); the sanctification of the Spirit is associated with the
choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual (Vine 989,
990); holiness, consecration, sanctification. . . in consecration through the Spirit (Arndt 9); sanctification wrought
by the Holy Spirit (Thayer 6); by the consecration of the Spirit (Williams); in connection with [the] Spirit's
sanctification (Lenski 19).
[ 18 ]The word "cavalier" is used in the sense of "offhand dismissal of important matters." A cavalier judge
might capriciously ignore evidence to sentence or acquit prisoners according to a momentary whim.
[ 19 ]Vine 989, 990.
[ 20 ]Woods 22.
[ 21 ]EIS HUPAKOEN, to obedience (Marshall 908); note the three prepositions: according to [KATA] the
foreknowledge; in [EN] sanctification; unto [EIS] obedience. The ground, sphere, and end of spiritual
sanctification (Vincent 1.628); the obedience of one who conforms his conduct to God's commands (Thayer 637);
to obey Jesus Christ (Williams); for obedience (Lenski 19).
[ 22 ]KAI
RHANTISMON HAIMATOS, and sprinkling of [the] blood (Marshall 908); here
in a passive sense -- the being sprinkled (Vincent 1.628); sprinkled,
[akin to RHANTIZOO to sprinkle], used of the sprinkling of the
blood of Christ, an allusion to the use of the blood of sacrifices, appointed for Israel, typical of the sacrifice of
Christ (Vine 1082); and sprinkling of Jesus Christ's blood (Lenski 19); and to be sprinkled with His blood
(Williams); cleansing [from RHANTISMOS a sprinkling], figuratively, cleansing, purification (Littrell).
[ 23 ]Littrell.
[ 24 ]CHARIS HUMIN KAI EIREENEE PLEETHUNTHEIE, grace to you and peace may it be multiplied
(Marshall 908); the salutation is peculiar by the addition of be multiplied, which occurs in 2 Peter 1:2; Jude 2,
and nowhere else in the salutations of the epistles (Vincent 1.629); to be in favor with is to find grace with . .
. hence it appears in this sense at the beginning and the end of several Epistles, where the writer desires grace
from God for the readers . . . in this respect it is connected with the imperative mood of the word CHAIROO
to rejoice, a mode of greeting among Greeks (Vine 500); spiritual blessing and peace to you in increasing
abundance [literally, be multiplied] (Williams); grace to you and peace be multiplied! (Lenski 19).
[ 25 ]Greek CHAIRE; see Mt 10:12, 13.
[ 26 ]Hebrew SHALOM; see Ac 15:23.
[ 27 ]EULOGEETOS
HO THEOS KAI PATEER TOU KURIO HEEMOON 'IEESOU CHRISTOU,
Blessed [be] the God and Father of the Lord of us Jesus Christ (Marshall
908); [EU well, LOGOS a word], well-spoken-of, praised, honored
(Vincent 1.629); EULOGEETOS, an adjective [EU well, LOGOS a word] means
blessed, praised; it is applied only to God (Vine 125); Blessed be the God and Father of our Lord Jesus Christ!
(Williams; Lenski 29).
[ 28 ]The Holy Spirit through Elizabeth employed a kindred word to Mary: "EULOGEEMENEE Blessed are
you" (Lu 1:42). A different word for blessed [MAKARIOI] is used in the beatitudes (see Mt 5:3-11).
[ 29 ]HO KATA TO POLU AUTOU ELEOS, the [one] according to the much [great] of him mercy
(Marshall 908, 909; the outward manifestation of pity (Vine 732); in accordance with His great mercy (Williams);
the One who according to his great mercy (Lenski 29).
[ 30 ]ANAGENNEESAS HEEMAS, having regenerated us (Marshall 909); [ANA again, or from above,
GENNAOO to beget, in the passive voice, to be born] (Vine 101, 102); begot us again (Lenski 29); has begotten
us anew (Williams).
[ 31 ]EIS ZOOSAN, to a living (Marshall 909); living (Vincent 1.630); living, the present participle of the verb
ZAOO to live (Vine 680); the end which a thing is adapted to attain [that is, a living hope] (Thayer 185); some
think this describes the rebirth of hope in Peter and the other apostles when they became convinced that Christ
had risen from the dead (see Clarke 6.843); to an ever living (Williams); unto a living (Lenski 29).
[ 32 ]See the next phrase, "through the resurrection of Jesus Christ from the dead."
[ 33 ]ELPIDA, hope (Marshall 909; Williams; Lenski 29); in the NT the word always relates to a future good
(Vincent 1.630).
[ 34 ]DI' ANASTASEOOS 'IEESOU CHRISTOU EK NEKROON, through [the] resurrection of Jesus Christ
from [the] dead (Marshall 909); through the resurrection of Jesus Christ from the dead (Williams); by means
of Christ's resurrection from the dead (Lenski 29).
[ 35 ]EIS KLEERONOMIAN, to an inheritance (Marshall 909); [KLEEROS a lot, NEMOMAI to distribute
among themselves], an inheritance [was] originally a portion which one received by lot in a general distribution.
In the NT the idea of chance attaching to the lot is eliminated. . . the portion or heritage which one receives by
virtue of birth or by special gift (Vincent 1.630); the prospective condition and possessions of the believer in the
new order of things to be ushered in at the return of Christ (Vine 589); in specific Christian usage
[corresponding to the Septuagint] [the possession of salvation [as the inheritance of God's children . . . an
imperishable possession (Arndt 435); the eternal blessedness in the consummated kingdom of God which is to
be expected after the visible return of Christ (Thayer 349); yes, to an inheritance (Williams); unto an inheritance
(Lenski 29).
[ 36 ]APHTHARTON, incorruptible (Marshall 909; Lenski 29); [A not, PHTHEIROO to destroy or corrupt],
emphasizes the indestructibility of substance (Vincent 1.630); that is imperishable (Williams); not liable to
corruption or decay, incorruptible [A negative, PHTHEIROO to destroy by means of corrupting], of the eternal
inheritance of the saints (Vine 236). Note that this Greek word and the next two begin with A [negative in
Greek]. Peter describes heaven in terms of what an inheritance is not like on earth.
[ 37 ]Entropy denotes randomness and decay. According to the second law of thermodynamics, the material
universe tends toward greater entropy.
[ 38 ]KAI AMIANTON, and undefiled (Marshall 909); [A not, MIAINOO to defile], the verb means to defile
by staining, as with color; we might render unstained, though the word is not used with any conscious reference
to its etymology (Vincent 1.630); unsullied (Williams); and unstained (Lenski 29); undefiled, free from
contamination [A negative, MIAINOO to defile], used of the eternal inheritance of believers (Vine 1180).
POLUNOO to besmirch as with mire is also translated defile (1Co 8:7).
[ 39 ]KAI AMARANTON, and unfading (Marshall 909); [A not, MARAINOMAI to wither], exempt from
blight which attaches to earthly bloom; [emphasizes the indestructibility] of grace and beauty (Vincent 1.630);
unfading [A negative, MARAINOO to waste away], whence the "amaranth," an unfading flower, a symbol of
perpetuity, used of the believer's inheritance, "that fadeth not away" (Vine 398); and unfading (Lenski 29;
Williams); enduring [from AMARANTOS unfading] (Littrell); notice the similar rhythm in the pronunciation
of this Greek word with the preceding one. Reading this part of Peter's letter in Greek has a most agreeable
and pleasant sound.
[ 40 ]TETEEREEMENEEN EN OURANOIS,having been kept in heavens (Marshall 909); literally, which
has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own
from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result
of guarding (Vincent 1.631); guarded, kept, preserved, given heed to (Vine 957); which is kept in heaven
(Williams); safeguarded in [the] heavens (Lenski 29).
[ 41 ]EIS HUMAS, for you (Marshall 909; Williams; Lenski 29); the use of this preposition, instead of the
simpler dative, is graphic: with reference to you; with you as its direct object (Vincent 1.631).
[ 42 ]PHROUROUMENOUS, being guarded (Marshall 909); present participle, continually guarded; a military
term, literally, garrisoned . . . the present participle indicates something in progress, a continuous process of
protection. Hence, literally, who are being guarded (Vincent 1.631); a military term, kept by guarding, kept
under guard, as with a garrison [PHROUROS a guard or garrison], providing protection . . . of the security of
the Christian until the end, "are guarded," and of the sense of that security that is his when he puts all his matters
into the hand of God, Php 4:7. In these passages the idea is not merely that of protection, but of inward
garrisoning as by the Holy Spirit (Vine 513); who are always guarded (Williams); the ones being protected
(Lenski 29).
[ 43 ]EN DUNAMEI THEOU, by [the] power of God (Marshall 909); by the power, indicating the efficient
cause (Vincent 1.632); by metonymy, of God (Vine 868); by the power of God (Williams); in connection with
God's power (Lenski 29).
[ 44 ]Littrell.
[ 45 ]DIA PISTEOOS, through faith (Marshall 909; Williams); through faith, the secondary agency (Vincent
1.632); primarily, firm persuasion, a conviction based upon hearing [akin to PEITHOO to persuade], is used in
the NT always of faith in God or Christ, or things spiritual (Vine 401); by means of faith (Lenski 29).
[ 46 ]EIS SOOTEERIAN, to a salvation (Marshall 909); unto salvation, the result (Vincent 1.632); of the
future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their
confident hope, for example, Romans 13:11; 1 Thessalonians 5:8, and verse 9, where salvation is assured to them,
as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age
(Vine 988); that future salvation may be yours (Thayer 185); in order that you may receive that final [so used
in papyri [Deissmann, EGT] salvation (Williams); for salvation (Lenski 29).
[ 47 ]HETOIMEEN APOKALUPSTHEENAI, ready to be revealed (Marshall 909; Lenski 29); stronger than
about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved
(Vincent 1.632); prepared, ready [akin to HETOIMASIA preparation]; APOKALUPSTHEENAI is an uncovering
[APOKALUPTOO (to be) uncovered, unveiled; APO from, KALUPTOO to cover], of the Lord Jesus Christ, to
the saints at His Parousia (Vine 922, 964); which will be ready to be uncovered (Williams); parousia=presence.
[ 48 ]EN KAIROO ESCHATOO, at time [the] last (Marshall 909); in 1 Peter 1:5, "the last time" refers to
the time of the Lord's Second Advent (Vine 641); of the time nearest the return of Christ from heaven and the
consummation of the divine kingdom (Thayer 253); one of the chief eschatological terms [in] the last time (Arndt
395); at the last time (Williams); in connection with the last season (Lenski 29).
[ 49 ]EN HOO AGALLIASTHE, in which ye exult (Marshall 909); always employed in the NT for great or
lively joy (Vincent 1.632); rejoice greatly, exult, used in the active voice [middle voice in some manuscripts] in
faith in Christ, "ye rejoice greatly" (Vine 943); properly the word signifies to leap for joy (Macknight 610); exult,
be overjoyed (Arndt 4); EN HOO herein is neuter gender, and thus
requires a neuter antecedent. The word
"salvation" is feminine. That which was in the apostle's mind was the
whole of the blessings earlier enumerated -- sonship, forgiveness of
sins, the divine inheritance and the providential care ot the Father
(Woods 28); in such
a hope [literally, in which, but hope implied] keep on rejoicing (Williams); in which you continue to exult (Lenski
37); see note on verse 8.
[ 50 ]OLIGON ARTI, a little [while] yet (Marshall 909); the neuter of OLIGOS, used adverbially of a while
(Vine 678); more literally and correctly, for a little while (Vincent 1.632); now, at this time; opposite to future
time subsequent to the return of Christ (Thayer 75); although for a little while (Williams); though now for a little
while (Lenski 37).
[ 51 ]EI DEON, if necessary (Marshall 909); [the neuter of the present participle of DEI it is necessary], used
as a noun, signifying that which is needful, due, proper, with the meaning "need," "[if] need [be]," with the verb
to be understood (Vine 778); since it is needful (Macknight 610); you must (Williams); if it is necessary (Lenski
37).
[ 52 ]LUPEETHENTES, grieving (Marshall 909); literally, having been grieved (Vincent 1.632); [have] become
sad, sorrowful, distressed (Arndt 481); made sorrowful, affected with sadness, caused grief; thrown into sorrow
(Thayer 383); be sorrow-stricken (Williams); put to grief (Lenski 37).
[ 53 ]EN, by (Marshall 909); in, the preposition not being instrumental, but indicating the sphere or
environment in which the grief operates (Vincent 1.632); with (Williams); in (Lenski 37).
[ 54 ]POIKILOIS, manifold (Marshall 909; Lenski 37); literally, variegated . . . and thence passes into the
meaning of changeful, diversified . . . gives a vivid picture of the diversity of the trials, emphasizing this idea
rather than that of their number, which is left to be inferred (Vincent 1.632); denotes parti-colored, variegated
[POIKILLOO means to make gay; the root of the first syllable is PIK--, found in English picture], hence "divers,"
manifold (Vine 318, 709); various (Williams).
[ 55 ]PEIRASMOIS, trials (Marshall 909; Lenski 37; Williams); trials, since the word includes more than direct
solicitation to evil. It embraces all that goes to furnish a test of character (Vincent 1.633); trials or temptations,
Divinely permitted or sent (Vine 1129); plural: adversities, afflictions, troubles . . . sent by God and serving to
test or prove one's faith, holiness, character (Thayer 498).
[ 56 ]HINA TO DOKIMION HUMOON TEES PISTEOOS, in order that the proving of you of the faith[,]
(Marshall 909); a test . . . the sense here is the result of the contact of faith with trial, and hence the verification
of faith. The expression is equivalent to your approved faith (Vincent 1.633); trial; the meaning probably is "that
which is approved [that is, as genuine] in your faith;" this interpretation, which was suggested by Hort, and may
hold good for James 1:3, has been confirmed from the papyri by Deissman [Bible Studies 259ff]. Moulton and
Milligan (Vocabulary) give additional instances (Vine 892, 1173); so that the genuineness [so used in papyri
Diessmann EGT] of your faith (Williams); in order that the testing out of your faith (Lenski 37).
[ 57 ]POLUTIMOTERON CHRUSIOU, much more precious [than] gold (Marshall 909); [the Received Text
has POLU TIMOTERON] of great value; comparative degree [than gold] (Vine 875); omit the of, and read than
gold. The comparison is between the approved faith and the gold; not between the faith and the proof of the
gold (Vincent 1.633); very valuable, of great[er] price [than] gold, that which has been smelted and wrought
(Thayer 530, 673); which is more precious than gold that perishes (Williams); more precious than of gold (Lenski
37).
[ 58 ]DIA PUROS DE DOKIMAZOMENOU, through fire yet being proved (Marshall 909); proved . . .
implies a proof with a view to determine whether a thing be worthy to be received (Vincent 1.633); tried (Vine
1173); tested, examined, proved, scrutinized (Thayer 154); through fire yet being proved (Marshall 909); even
after it is shown by the test of fire to be genuine (Williams); though tested out by means of fire (Lenski 37).
[ 59 ]HEURETHEE, may be found (Marshall 909; Lenski 37); discovery as the result of scrutiny (Vincent
1.633); found, either with previous search or without . . . metaphorically, found out by enquiry, or learned,
discovered (Vine 430); found out by inquiry, thought, examination, scrutiny, observation, hearing; found out by
practice and experience, that is, seen, learned, discovered, understood (Thayer 262); may result (Williams).
[ 60 ]EIS EPAINON KAI DOXAN KAI TIMEEN, to praise and glory and honor (Marshall 909); unto praise
and glory and honor (Lenski 37); in your praise and glory and honor (Williams).
[ 61 ]EN APOKALUPSEI 'IEESOU CHRISTOU, at [the] revelation of Jesus Christ (Marshall 909); at the
revelation of Jesus Christ; of the Lord Jesus Christ, to the saints at His Parousia (Vine 964); at the unveiling of
Jesus Christ (Williams); at Jesus Christ's revelation (Lenski 37); parousia=presence.
[ 62 ]HON OUK IDONTES, whom not having seen (Marshall 909); although you have never [strong negative]
seen Him (Williams); whom, not having seen (Lenski 41).
[ 63 ]AGAPATE, ye love (Marshall 909); you love. Christian love has God for its primary object, and
expresses itself first of all in implicit obedience to his commandments (Vine 692); you must continue to love Him
(Williams); you continue to love (Lenski 41).
[ 64 ]EIS HON ARTI MEE HOROONTES, in whom yet not seeing (Marshall 909); [do not] see, with bodily
vision; HORAOO and BLEPOO both denote the physical act: HORAOO, in general, BLEPOO, the single look;
HORAOO gives prominence to the discerning mind, BLEPOO to the particular mood or point (Vine 1009);
although you do not now see Him (Williams); now not seeing (Lenski 41).
[ 65 ]PISTEUONTES, believing (Marshall 909); the present active participle, nominative plural masculine of
PISTEUOO (Han 417); believe, also are persuaded of, and hence, place confidence in, trust, signifies, in this
sense of the word, reliance upon, not mere credence (Vine 108); but because you do believe in Him (Williams);
yet believing (Lenski 41).
[ 66 ]DE AGALLIASTHE, but ye exult (Marshall 909); always employed in the NT for great or lively joy
(Vincent 1.632); rejoice greatly, exult, used in the active voice [middle voice in some manuscripts] in faith in
Christ, "ye rejoice greatly" (Vine 943); properly the word signifies to leap for joy (Macknight 610); you must
continue to rejoice (Williams); you continue to exult (Lenski 41).
[ 67 ]CHARA ANEKLALEETOO, with joy unspeakable (Marshall 909); joy, delight [akin to CHAIROO to
rejoice]; ANEKLALEETOO denotes inexpressible [A negative, N euphonic, EKDIEEGEOMAI to declare, relate],
of the believer's joy (Vine 608, 1187); with an unutterable joy (Williams); with joy inexpressible (Lenski 41).
[ 68 ]KAI DEDOXASMENEE, and having been glorified (Marshall 909); literally, glorified (Vincent 1.634);
and triumphant [literally glorified, so triumphant] (Williams); and glorified (Lenski 41).
[ 69 ]KOMIZOMENOI TO TELOS TEES PISTEOOS, obtaining the end of the [your] faith (Marshall 909);
the verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home
with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and acquire
(Vincent 1.634); the final issue or result of a state or process . . . especially [pointing] to the issue or fate of a
thing (Vine 356); bringing away the end of your faith (Lenski 41); because you will receive the goal of your faith
(Williams); obtaining [from KOMIZOO (middle form here), to bring for oneself, obtain for oneself (Littrell).
[ 70 ]SOOTEERIAN PSUCHOON, [the] salvation of [your] souls (Marshall 909); of the present experience
of God's power to deliver from the bondage of sin; PSUCHOON is the equivalent of the second person pronoun
(Vine 988, 1067); future salvation, the sum of benefits and blessings which Christians, redeemed from all earthly
ills, will enjoy after the visible return of Christ from heaven in the consummated and eternal kingdom of God
(Thayer 612); the ultimate [implied from context] salvation of your souls (Williams); salvation of souls (Lenski
41).
[ 71 ]PERI HEES SOOTEERIAS, concerning which salvation (Marshall 909; Lenski 44); future salvation
(Thayer 612); about this salvation (Williams).
[ 72 ]PROPHEETAI . . . PROPHEETEUSANTES, prophets . . . [ones] prophesying (Marshall 909); prophets,
used [here] of foretelling the future (Vine 894); even the prophets, who prophesied (Williams); prophets, they
who prophesied (Lenski 44).
[ 73 ]EXEZEETESAN, sought out (Marshall 909); the OT prophets, as searching their own writings
concerning matters foretold of Christ, testified by the Spirit of Christ in them, searched diligently (Vine 1004,
1012); inquired carefully concerning a thing (Arndt 274); searched out anxiously and diligently (Thayer 222);
made careful investigation (Williams); there earnestly sought (Lenski 44).
[ 74 ]KAI EXEEREUNEESAN, and searched out (Marshall 909); aorist tense, and searched diligently
(Vincent 1.634); [a strengthened form of ERAUNAOO or EREUNAOO to search, examine], searched out;
sought out [EK] or after, searched for (Vine 1004, 1012); and persistent research (Williams); and searched
(Lenski 44).
[ 75 ]PERI TEES EIS HUMAS CHARITOS, concerning the for you grace (Marshall 909); grace unto you;
the salvation offered to Christians is called CHARIS, a gift of divine grace (Thayer 666); the special grace
intended for you alone (Woods 33); concerning the grace (Lenski 44).
[ 76 ]Some think that by metonymy, grace denotes the Gospel.
[ 77 ]ERAUNOONTES EIS, searching for (Marshall 909); of the OT prophets, as searching their own writings
concerning matters foretold of Christ, testified by the Spirit of Christ in them (Vine 1004); searching, examining
into (Thayer 249); earnestly trying to find out (Williams); searching in regard to (Lenski 44).
[ 78 ]TINA EE POION KAIRON, what or what sort of time (Marshall 909); what manner of [time], primarily
due measure, due proportion, when used of time, signified a fixed or definite period, a season, sometimes an
opportune or seasonable time (Vine 1150, 1221); a fixed and definite time (Thayer 318); what time or what sort
of time [unless TINA here=what person (RSV)] (Arndt 394); the time or the nature of the times (Williams);
what or what kind of period (Lenski 44).
[ 79 ]TO EN AUTOIS PNEUMA CHRISTOU, the in them Spirit of Christ (Marshall 909); [the] Spirit of
Christ in them [note the absence of the article]; since the same Spirit in a peculiar manner dwelt in Jesus
(Thayer 521); which the Spirit of Christ within them (Williams); the Spirit of Christ in them (Lenski 44).
[ 80 ]EDEELOU, made clear (Marshall 909); imperfect tense, was declaring, all along through the prophetic
age, in successive prophets (Vincent 1.634); was making plain [DEELOS evident] (Vine 1043); pointed to
(Williams); was indicating (Lenski 44).
[ 81 ]PROMARTUROMENON, forewitnessing (Marshall 910); testified beforehand; the pronoun "it" should
be "He" [the "it" being due to the grammatically neuter form of PNEUMA; the Personality of the Holy Spirit
requires the masculine pronoun] (Vine 1132); when testifying in advance (Lenski 44); in foretelling (Williams).
[ 82 ]TA PATHEEMATA, sufferings (Marshall 910; Williams); the sufferings, afflictions (Vine 1104); about
the sufferings (Lenski 44).
[ 83 ]EIS CHRISTON, for Christ (Marshall 910); literally, unto Christ, the sufferings destined for Christ
(Vincent 1.634); of the Christ (Williams); regarding Christ (Lenski 44).
[ 84 ]KAI TAS META TAUTA DOXAS, and the after these glories (Marshall 910); the glories, the plural
is used to indicate the successive steps of his glorification (Vincent 1.635); literally, after these things, said of
glories after the sufferings of Christ (Vine 443); and the glory that should follow them (Williams); and the glories
after them (Lenski 44).
[ 85 ]HOIS APEKALUPHTHEE, to whom it was revealed (Marshall 910; Lenski 47); it was made known to
them (Williams).
[ 86 ]HOTI OUCH EAUTOIS DIEEKONOUN, that not to themselves they ministered (Marshall 910);
imperfect tense, were [not] ministering (Vincent 1.635); of attending, in a more general way, to anything that may
serve another's interests, as of the testimony of the OT prophets (Vine 745); the imperfect tense denotes
continued action in past time (Machen 122); that they were serving not themselves (Williams); that not for
themselves they were ministering (Lenski 47).
[ 87 ]HUMIN DE, to you but (Marshall 910); but you (Williams); but for you (Lenski 47).
[ 88 ]AUTA HA NUN ANEENGELEE HUMIN, the same things which now were announced to you
(Marshall 910); declared, announced [ANA up, ANGELLOO to report], used especially of heavenly messages
(Vine 50); these things that have already been told to you (Williams); the things which now have been announced
to you (Lenski 47).
[ 89 ]DIA TOON EUANGELISAMENOON HUMAS, through the [ones] having evangelized you (Marshall
910); by means of those preaching the gospel to you (Lenski 47); by those who brought you the good news
(Williams).
[ 90 ]EN PNEUMATI HAGIOO APOSTALENTI AP' OURANOU, by Spirit [the] Holy sent forth from
heaven (Marshall 910); literally, sent forth [APO from], akin to APOSTOLOS an apostle, denotes [the Holy
Spirit] sent on service, or with a commission (Vine 1015); by the Holy Spirit commissioned from heaven (Lenski
47); through the Holy Spirit sent from heaven (Williams).
[ 91 ]EIS HA ANGELOI, into which things angels (Marshall 910); the angels into these things (Williams); into
which things [even] angels (Lenski 47).
[ 92 ]EPITHUMOUSIN, long (Marshall 910; Williams); desire (Lenski 47); intense desire (Vincent 1.635);
desire earnestly [as with EPITHUMIA a desire, craving longing], stresses the inward impulse rather than the
object desired (Vine 290).
[ 93 ]PARAKUPSAI, to look into (Marshall 910); to look (Lenski 47); a very graphic word, meaning to stoop
sideways [PARA] . . . portrays one stooping and stretching the neck to gaze on some wonderful sight (Vincent
1.635); literally, and primarily, stoop sideways [PARA aside, KUPTOO to bend forward], denotes to stoop to
look into, of things which the angels desire "to look" into (Vine 685, 686); to take a peep into (Williams).
[ 94 ]DIO, wherefore (Marshall 910; Lenski 51); therefore (Williams).
[ 95 ]ANAZOOSAMENOI, girding up (Marshall 910); literally, having girded up (Vincent 1.636); gird up
[ANA up, ZONNUMI to gird], used metaphorically of the loins of the mind (Vine 477); a metaphor derived
from the practice of the Orientals, who in order to be unimpeded in their movements were accustom,ed, when
about to start on a journey or engage in any work, to bind their long and flowing garments closely around their
bodies and fasten them with a leathern girdle (Thayer 37); bind up, gird up the long Oriental robes to facilitate
work or walking . . . figuratively, when you have girded the loins of your mind, that is, prepared for action (Arndt
43); as a means of spiritual preparation [implied from context], tighten up (Williams); having girded up (Lenski
51).
[ 96 ]TAS OSPHUAS TEES DIANOIAS HUMOON, the loins of the mind of you (Marshall 910); of girding
the loins of the mind; "girding," suggestive of the alertness necessary for sobriety and for setting one's hope
perfectly on "the grace to be brought . . . at the revelation of Jesus Christ" [the present participle, "girding," is
introductory to the rest of the verse] (Vine 682); the loins of your mind (Lenski 51); the belt about your minds
(Williams).
[ 97 ]NEEPHONTES, being sober (Marshall 910); literally, being sober. Primarily, in a physical sense, as
opposed to excess in drink, but passing into the general sense of self-control and equanimity (Vincent 1.636);
[keeping] free from the influence of intoxicants; in the NT, metaphorically, it does not in itself imply
watchfulness, but is used in association with it (Vine 1057); keep perfectly calm (Williams); as being sober
(Lenski 51).
[ 98 ]TELEIOOS ELPISATE, perfectly hope (Marshall 910); set your hope perfectly: wholly and
unchangeably; without doubt or despondency (Vincent 1.636); perfectly, of setting one's hope on coming grace
(Vine 358, 847); set your hope completely (Lenski 51); keep your hope (Williams).
[ 99 ]EPI TEEN CHARIN, on the grace (Marshall 910; Lenski 51); on the grace; the salvation offered to
Christians is called CHARIS, a gift of divine grace (Thayer 666); on the spiritual blessing (Williams).
[ 100 ]PHEROMENEEN HUMIN, being brought to you (Marshall 910); literally, which is being brought. The
object of hope is already on the way (Vincent 1.636); hope for the grace that is proclaimed for you at the
revelation of Jesus Christ (Arndt 855); figuratively, a thing is offered [literally "is being brought"] to you (Thayer
650); to be conferred upon you (Williams); being brought to you (Lenski 51).
[ 101 ]EN APOKALUPSEI 'IEESOU CHRISTOU, at [the] revelation of Jesus Christ (Marshall 910); at the
revelation of Jesus Christ; of the Lord Jesus Christ, to the saints at his Parousia (Vine 964); in connection with
Jesus Christ's revelation (Lenski 51); at the unveiling of Jesus Christ (Williams); parousia=presence.
[ 102 ]HOOS TEKNA HUPAKOEES, as children of obedience [genitive of quality: "obedient children"]
(Marshall 910); as obedient children (Williams); literally, children of obedience. (Vincent 1.636); as children of
obedience (Lenski 51); characterized by obedience (Vine 796); some of the Jewish leaders were classified by God
as "children of rebellion" (Isa 57:4).
[ 103 ]Compare the emphasis on obedience in Romans 1:5; 6:15-18; 16:26.
[ 104 ]MEE SUSCHEEMATIZOMENOI, not fashioning yourselves (Marshall 910; Lenski 51); as SCHEMA
is outward, changeable fashion, as contrasted with what is intrinsic, the word really carries a warning against
conformity to something changeful, and therefore illusory (vincent 1.636); [not] to fashion or shape one thing like
another . . . This verb has more especial reference to that which is transitory, changeable, unstable . . . could not
be used of inward transformation (Vine 219); stop molding your character (Williams).
[ 105 ]TAIS PROTERON EPITHUMIAIS, to the formerly longings (Marshall 910); strong desires of any kind
. . . your former lusts (Vine 697); by the evil desires you used to cherish (Williams); to the former lusts (Lenski
51); see Jas 1:14, 15; 1Pe 4:2; 2Pe 1:4).
[ 106 ]EN TEE AGNOIA HUMOON, in the ignorance of you (Marshall 910); in the [old] ignorance (Lenski
51); literally, want of knowledge or perception [akin to AGNOEOO to be ignorant], of the former unregenerate
condition of those who became believers (Vine 575); when you did know any better (Williams).
[ 107 ]ALLA KATA TON KALESANTA HUMAS HAGION, but according to the having called you holy
[one] (Marshall 910); after the pattern of the Holy One who called you (Vincent 1.636); but according to, like,
the Holy [One] having called you. The root idea in the word holy is that of separation. God is separate from
all uncleanness and evil and so is free from all defilement. As applied to Christians the word signifies that they
are separated from evil and consecrated to God (Kelcy 32); in accord with the Holy One who called you (Lenski
51); but in accordance with the Holy Being who has called you (Williams).
[ 108 ]KAI AUTOI HAGIOI GENEETHEETE, also [your]-selves holy become ye (Marshall 910); also
yourselves become holy; of things and men, insofar as they are devoted to God. Indeed the quality, as attributed
to God, is often presented in a way which involves Divine demands upon the conduct of believers. These are
called HAGIOI saints, that is, "sanctified" or "holy ones." This sainthood is not an attainment, it is a state into
which God in grace calls men; yet believers are called to sanctify themselves [consistently with their calling, 2Ti
1:9], cleansing themselves from all defilement, forsaking sin, living a holy manner of life (Vine 556); you must
prove to be holy too (Williams).
[ 109 ]EN PASEE ANASTROPHEE, in all conduct (Marshall 910); [ANA up, STREPHOO to turn], one's
mode of life or conduct (Vincent 1.637); literally, a turning back [ANASTREPHOO to turn back, return, ANA
back, STREPHOO to turn] (Vine 105); in all conduct! (Lenski 51); in 1611, when the KJV was translated,
conversation meant to turn around [Latin CONVERSARE, to turn round].
[ 110 ]DIOTI GEGRAPTAI, because it has been written (Marshall 910); for the Scripture says (Williams);
conjunction, equivalent to DIA TOUTO, HOTI, on this account that, because (Thayer 152); because it has been
written (Marshall 910); wherefore it has been written and thus stands on record to this day [perfect tense]
(Lenski 57).
[ 111 ][HOTI] HAGIOI ESESTHE, HOTI EGOO HAGIOS, Holy ye shall be, because I [am] holy (Marshall
910); You ought [This idea in verb stem and in aorist] to be holy, Because I am holy (Williams); Holy shall you
be because I myself am holy (Lenski 57).
[ 112 ]KAI EI PATERA EPIKALEISTHE KRINONTA, and if Father ye invoke [as] the [one] judging
(Marshall 910); if ye call [for yourselves] on him as father, that is, if ye surname him your father (Thayer 239);
if ye call on him as Father; the point being that God is to be invoked, not only as Father, but as Judge (Vincent
1.637); [EPI upon, KALEOO to call], denotes in the middle voice, call upon for oneself [that is, on one's behalf].
[KRINONTA judging] primarily denotes separating, selecting, choosing; hence, determining, and so judging,
pronouncing judgment (Vine 155, 156, 610); and if you address as Father, him who judges (Williams); and if you
call as Father upon him who judges (Lenski 58).
[ 113 ]TON APROSOOPOLEEMPTOOS, the [one] without respect of persons (Marshall 910);
[PROSOOPON the countenance, LAMBANOO to receive], the bad sense attaches to it, owing to the secondary
meaning of PROSOOPON a mask; so that PROSOOPON LAMBANEIN signifies to regard the external
circumstances of a man, his rank, wealth, etc., as opposed to his real intrinsic character (Vincent 1.638); without
respect of persons, impartially [A negative] (Vine 851).
[ 114 ]KATA TO HEKASTOU ERGON, according to the of each man work (Marshall 910); in accordance
with what he does (Williams); according to each one's work (Lenski 58).
[ 115 ]Of course faith or believing is a work that God desires man to perform (see note on Joh 6:29). One
might reason that it will be included in judgment according to works.
[ 116 ]EN PHOBOO, in fear (Marshall 910; Lenski 58); in the fear; reverential fear of God as a controlling
motive of the life, in matters spiritual and moral, not a mere fear of His power and righteous retribution, but
a wholesome dread of displeasing Him, a fear which banishes the terror that shrinks from His presence [Ro
8:15], and which influences the disposition and attitude of one whose circumstances are guided by trust in God,
through the indwelling Spirit of God . . . a comprehensive phrase: the reverential fear of God will inspire a
constant carefulness in dealing with others in His fear (Vine 414); reverently (Williams).
[ 117 ]TON TEES PAROIKIAS HUMOON CHRONON ANASTRAPHEETE, the of the sojourning of you
time pass (Marshall 910); [pass the time of your] sojourning (Vine 1058); all your fleeting stay on earth
(Williams); for the time of your being transients (Lenski 58); reside here as strangers [from PAROIKIA a
sojourning, temporary residence in a foreign land] (Littrell).
[ 118 ]EIDOTES HOTI, knowing that (Marshall 910; Lenski 58); because you know (Williams).
[ 119 ]ELUTROOTHEETE, ye were redeemed (Marshall 911); passive voice, you were redeemed from a vain
manner of life, that is, from bondage to tradition. of the work of Christ in redeeming men "from all iniquity"
(Vine 935); freed by paying a ransom, redeemed . . . figuratively, [not] be ransomed with silver or gold from the
futile way of life (Arndt 482); redeemed, liberated by paying of ransom (Arndt 384); that you have [not] been
ransomed (Williams); were you ransomed (Lenski 58).
[ 120 ]Macknight 611.
[ 121 ]OU PHTHARTOIS ARGURIOO EE CHRUSIOO, not with corruptible things, silver or gold (Marshall
910, 911); [not] with silver and gold as specimens of corruptible things (Vine 236); literally, with silver or gold
money; the words meaning, respectively, a small coin of silver or of gold (Vincent 1.638); as money; silver and
gold=money (Arndt 104, 888); silver; gold coin, "gold" (Thayer 673); with things that perish as silver or gold
(Williams); not with corruptible things, with silver or gold (Lenski 58).
[ 122 ]EK TEES MATAIAS HUMOON ANASTROPHEES, from the vain of you conduct (Marshall 911);
from your vain conduct; manner of life, [ANA up, STREPHPOO to turn], one's mode of life or conduct (Vincent
1.637, 638); void of result, used of manner of life [ANASTROPHEES is] literally, a turning back
[ANASTREPHOO to turn back, return, ANA back, STREPHOO to turn] (Vine 105, 1193); from the futile way
of living (Williams); out of your vain conduct (Lenski 58).
[ 123 ]The idolatrous Jews "followed vanity and became vain" (2Ki 17:15 NAU) [have followed idols, and have
become idolaters, NKJV]. "They went far from Me and walked after emptiness and became empty" (Jer 2:5).
They "walked after things that do not profit" (Jer 2:8).
[ 124 ]"Useless" or "vain" things were "foolish idols," "not God" (De 32:21); "futile things" (1Sa 12:21). "We
know that an idol is nothing in the world, and that there is no other God but one" (1Co 8:4).
[ 125 ]PATROPARADOTOU, delivered from [your] fathers (Marshall 911); handed down from your fathers
(Vincent 1.638); an adjective, denoting handed down from one's fathers [PATEER a father, PARADIDOOMI
to hand down] (Vine 521).
[ 126 ]ALLA TIMIOO HAIMATI CHRISTOU, but with precious blood of Christ (Marshall 911); but with
precious blood; precious blood, of the blood of Christ, which betokens His death by the shedding of His blood
in expiatory sacrifice (Vine 126, 875); but with the precious blood of Christ (Williams); "of Christ" stands at the
end of the sentence, and is emphatic: with precious blood as of a lamb, etc., even the blood of Christ (Vincent
1.638); but with precious blood [namely that] of Christ (Lenski 58).
[ 127 ]HOOS AMNOU, as of a lamb (Marshall 911; Lenski 58); the reference is to a sacrificial lamb (Vincent
1.638); as of [a] lamb; figuratively of Christ; the absence of the article stresses the nature and character of His
sacrifice as set forth in the symbolism . . . the lamb of God's providing [Ge 22:8], and the Paschal lamb of God's
appointment for sacrifice in Israel (Vine 637); like that of a lamb (Williams).
[ 128 ]AMOOMOU, unblemished (Marshall 911); representing the OT phrase for absence of physical defect
(Vincent 1.638); without blemish . . . in the Septuagint in reference to sacrifices, especially in Leviticus and
Numbers, the Psalms and Ezekiel of blamelessness in character and conduct (Vine 124); without a blemish
(Williams); blemishless (Lenski 58).
[ 129 ]An animal was counted as blemished if it was blind or fractured or maimed or had a running sore or
eczema or scabs. If it had testicles that were bruised, crushed, torn or cut, it was not acceptable. If it had an
overgrown or stunted member, it could be presented for a freewill offering but not for a vow.
[ 130 ]KAI ASPILOU, unblemished (Marshall 911); in a moral sense (Vincent 1.638); unspotted, unstained
[A negative, SPILOS spot or stain] (Vine 1080); blemishless (Lenski 58); without a blemish (Williams).
[ 131 ]PROEGNOOSMENOU MEN, having been foreknown on one hand (Marshall 911); perfect participle,
literally, foreknown, has been known from all eternity down to the present: "in reference to the place held and
continuing to be held by Christ in the divine mind" [Salmond] (Vincent 1.639); foreknown [PRO before,
GINOSKOO to know], of Divine knowledge, concerning Christ (Vine 449); who was foreordained [literally,
foreknown] (Williams); foreknown, on the one hand (Lenski 58); redemption was planned, before the world was
created. This should impress us with the fact that the entire creation, including Adam and Eve, was for the sole
purpose of choosing out a special people for God's own possession [see Tit 2:11-14] (Littrell).
[ 132 ]Machen 451.
[ 133 ]PRO KATABOLES KOSMOU, from [the] foundation of [the] world (Marshall 911); primarily order,
arrangement, ornament, adornment, used to denote . . . by metonymy, the human race, mankind (Vine 1245);
of a foundation, as that which is laid down, or in the sense of founding; metaphorically, of the foundation of the
world . . . looks back to past eternity (Vine 458); a founding [laying down a foundation] from the foundation of
the world (Thayer 330); before the world's foundation (Lenski 58); before the foundation of the world
(Williams).
[ 134 ]James Macknight (472), Adam Clarke (6.847) and Guy N. Woods (48) and others understand this to
mean "before the Mosaic age."
[ 135 ]Guy N. Woods 48.
[ 136 ]Before all eternity in the NASB is "before times eternal" (ASV; Marshall 835) or "before time began"
(NKJV). This apparent paradox in which "times" and "eternal" are used together has given translators and
commentators some difficulty. Macknight (472) and others interpret it to mean "before the times of the Mosaic
dispensation."
[ 137 ]PHANEROOTHENTOS DE, manifested on the other (Marshall 911); appeared; aorist participle,
pointing to a definite act at a given time (Vincent 1.639); made visible, clear, manifest, known [akin to
PHANEROS open to sight, visible manifest] (Vine 708); but was brought out to public view (Williams); made
manifest, on the other hand (Lenski 58).
[ 138 ]EP' ESCHATOU TOON CHRONOON, in [the] last of the times (Marshall 911); literally, at the end
of the times (Vincent 1.639); last, utmost, extreme . . . at the end of these days, that is, at the end of the period
under the Law, for [KJ] "in these last days;" so in 1 Peter 1:20, "at the end of the times" (Vine 358); at the end
of the ages (Williams); at the end of the times (Lenski 58).
[ 139 ]DI' HUMAS, because of you (Marshall 911; Lenski 58); for the sake of you (Williams).
[ 140 ]TOUS DI' AUTOU PISTOUS EIS THEON, the ones through Him believing in God (Marshall 911);
who through Him trust in God (Williams); the believers through Him in God (Lenski 58).
[ 141 ]TON EGEIRANTA AUTON EK NEKROON, the [one] having raised Him from [the] dead (Marshall
911); who raised Him from the dead (Williams); the One who raised him from the dead (Lenski 58).
[ 142 ]KAI DOXAN AUTOO DONTA, and glory to him having given (Marshall 911); the glory of God was
exhibited in the resurrection of Christ, Romans 6:4, and in His ascension and exaltation (Vine 483); and gave
Him glory (Williams; Lenski 58).
[ 143 ]HOOSTE TEEN PISTIN HUMOON KAI ELPIDA EINAI EIS THEON, so as the faith of you and
hope to be in God (Marshall 911); so that your faith and hope is with respect to God (Lenski 58); some render,
that your faith should also be hope toward God (Vincent 1.639); so that your faith and hope may rest in God
(Williams).
[ 144 ]TAS PSUCHAS HUMOON HEEGNIKOTES EN TEE HUPAKOEE, the souls of you having purified
by obedience (Marshall 911); HEEGNIKOTES is the perfect active participle, nominative plural masculine of
HAGNIZOO (Han 417); a peculiarly NT term unknown in classical Greek; in the moral sense (Vincent 1.639);
obedience to the truth, obeying (Vine 976); since you have purified your souls by obeying (Williams); having
purified your souls in the obedience (Lenski 70); purified [akin to HAGNOS pure], cleansed from defilement .
. . morally, the soul (Vine 905); literally, "having purified" from the perfect participle derived from HAGNIZOO,
to purify morally, to reform. The perfect tense places the action in the past, with existing results" (Woods 49);
purified [from HAGIAZOO to sanctify; purify; cleanse], make holy; set apart to a sacred use (Littrell); since you
have purified your souls (Williams); having purified your souls (Lenski 70); soul (spirit) is purified, sanctified,
made holy, by the Lord when the person "obeys from the heart that form of doctrine; being then made free from
sin ..." [Ro 6:3-6, 17, 18; Tit 3:5] (Littrell).
[ 145 ]TES ALETHEIAS, of [to] the truth (Marshall 911); the truth (Williams); to the truth (Lenski 70).
[ 146 ]Several of the ideas in this paragraph were contributed by Littrell.
[ 147 ]EIS PHILADELPHIAN ANUPOKRITOU, to brotherly love unfeigned (Marshall 911); ['A not,
HUPOKRITEES actor], the latter word is from HUPOKRINESTHAI to answer on the stage, and hence to play
a part or to act. A hypocrite is, therefore, an actor (Vincent 1.639); [A negative, N euphonic, and an adjectival
form of HUPOKRISIS, acting of a stage player], signifies unfeigned; PHILEOO is to be distinguished from
AGAPAOO in this, that PHILEOO more nearly represents tender affection; [from PHILEOO to love and
ADELPHOS a brother], fond of one's brother (Vine 147, 316, 693); in sincere love for the brotherhood
(Williams); for unhypocritical brotherly affection (Lenski 70).
[ 148 ]PHILADELPHOI, loving as brethren.
[ 149 ]ALLEELOUS AGAPEESATE EKTENOOS, one another love ye earnestly (Marshall 911); [from
TEINOO to stretch], signifies intense strain, feeling on the rack (Vincent 1.640); fervently [akin to EKTENEES
strained, stretched, EK out, TEINOO to stretch; hence, metaphorically, fervent], said of love (Vine 420); you must
love one another earnestly (Williams); love each other from the heart strenuously (Lenski 70); one another,
reciprocally, mutually (Thayer 28); fervently [from EKTENOOS intensely, earnestly, fervently] (Littrell).
[ 150 ]EK [KATHARAS] KARDIAS, from [the] heart (Marshall 911); heartily (Williams); from the heart
(Lenski 70); the "best texts" omit KATHARAS pure; from the heart (Vincent 1.639).
[ 151 ]ANAGEGENNEEMENOI, having been regenerated (Marshall 911); having been begotten again
(Vincent 1.640); [ANA again or from above, GENNAOO to beget, in the passive voice, to be born] (Vine 102);
because you have been born anew (Williams); as having been begotten again (Lenski 70).
[ 152 ]OUK EK SPORAS PHTHARTEES, not by seed corruptible (Marshall 911); denoting the origin or
source of life; SPORAS, nowhere else in the NT. Primarily, the sowing of seed (Vincent 1.640); not from a germ
that perishes (Williams); not from corruptible seed (Lenski 70). corruptible, [akin to destroy by means of
corrupting], of natural seed (Vine 236).
[ 153 ]ALLA APHTHARTOU, but incorruptible (Marshall 911); the word of God as incorruptible seed (Vine
236); but from one that does not perish (Williams); but from incorruptible (Lenski 70).
[ 154 ]DIA LOGOU THEOU, through word of God (Marshall 911); the gospel of Christ, not the personal
Word, as the term is employed by John (Vincent 1.640); by the word of God (Williams); by means of God's
Word (Lenski 70).
[ 155 ]ZONTOS KAI MENONTOS, [the] living and remaining (Marshall 911); by [DIA] the word, the medium
through which it imparts itself to the nature (Vincent 1.640); living and abiding (Lenski 70); living and everlasting
(Williams).
[ 156 ]Some perceptive minds make a distinction between the word and the seed. It is through the word that
begettal takes place. There is a parallel with John 3:6, "That which is born [literally begotten] of the Spirit is
spirit," the Holy Spirit is the germinal principle of life.
[ 157 ]EGOO HUMAS EGENNEESA, I you begat (Marshall 666); literally, I have begotten you. Of one who
by means of preaching the Gospel becomes the human instrument in the impartation of spiritual life (Vine 101).
[ 158 ]DIOTI, because (Marshall 911); conjunction, equivalent to DIA TOUTO, HOTI, on this account that,
because (Thayer 152); for (Williams); introduces a quotation, yet not as a proof but only as a statement of the
ancient prophet that says exactly what Peter himself says about the nature of the Word (Lenski 73, 74).
[ 159 ]PASA SARX HOOS CHORTOS, all flesh [is] as grass (Marshall 911); every living creature [is like]
grass, herbage, hay, provender: of green grass (Thayer 570, 670); grass, primarily denoted a feeding enclosure
[whence Latin HORTUS a garden; English yard and garden], then food, especially grass for feeding cattle (Vine
502); all human life is just like grass (Williams); all flesh [is] as grass (Lenski 74).
[ 160 ]KAI PASA DOXA AUTEES, and all [the] glory of it (Marshall 911); [from DOKEOO to seem],
primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion (Vine 483); AND
all its glory (Williams; Lenski 74).
[ 161 ]In the chart MAN'S FADING GLORY, Kedar represents a tribe descended from one of the 12 sons of
Ishmael. Ephraim is another name for the northern kingdom of the Jews. The reason for that is that since its
first king (Jeroboam I) was an Ephraimite, the entire northern division was often called by the name of that
leading tribe.
[ 162 ]AUTEES, of it (Marshall 911); the reading ANTHROOPOU of man in the Received Text follows the
Septuagint, Isaiah 40:6, which Peter quotes here (Vincent 1.640).
[ 163 ]HOOS ANTHOS CHORTOU, as a flower of grass (Marshall 911); a blossom, flower [of] grass,
primarily denoted a feeding enclosure [whence Latin HORTUS a garden; English yard and garden], then food,
especially grass for feeding cattle. There are 90 genera and 243 species of grass in Palestine or Syria (Vine 440,
502); like the flower of grass (Williams); as the bloom of grass (Lenski 74).
[ 164 ]Zondervan 323.
[ 165 ]EXEERANTHEE HO CHORTOS, was dried the grass (Marshall 911); literally, the writer puts it as
in a narrative of some quick and startling event, by the use of the aorist tense: withered was the grass (Vincent
1.640); dried up, parched, withered (Vine 1236); the gnomic aorist used in proverbial sayings expresses what
generally happens. It gives a vivid statement of general truths, by employing a distinct case or several distinct
cases in the past to represent [as it were] all possible cases, and implying that what has occurred is likely to occur
again under similar circumstances (Nunn 95; Goodwin, Moods and Tenses 155); withered the grass (Lenski 74);
the grass dries up (Williams).
[ 166 ]KAI TO ANTHOS EXEPESEN, and the flower fell out (Marshall 911); literally, fell off, the force of
EK, the flower fell (Vincent 1.640); fall out of [EK out, PIPTOO to fall], literally, of flowers that wither in the
course of nature (Vine 403); the flowers drop off (Williams); fallen the bloom (Lenski 74).
[ 167 ]TO DE RHEEMA KURIOU, but the word of [the] Lord (Marshall 911); RHEEMA denotes that
which is spoken, what is uttered in speech or writing; in the singular, a word (Vine 1242); but the word of the
Lord (Williams); but the utterance of the Lord (Lenski 74).
[ 168 ]MENEI EIS TON AIOONA, remains unto the age (Marshall 911); abides, of the word of God, literally,
unto the age, "for ever" (Vine 2, 377); lives on forever (Williams); abides for the eon (Lenski 74).
[ 169 ]TOUTO DE ESTIN TO RHEEMA, and this is the word (Marshall 911); that is, the message
(Williams); and this is the utterance (Lenski 74).
[ 170 ]TO EUANGELISTHEN EIS HUMAS, preached [as good news] to you (Marshall 911);
EUANGELISTHEN is the first aorist passive participle, nominative or accusative, singular neuter of
EUANGELIZOO (Han 418) of the good news which has been brought to you (Williams); the one proclaimed
as good news for you (Lenski 74).
[ 171 ]Additionally, some Jews and proselytes from Asia Minor heard the gospel on Pentecost in Jerusalem
(see Ac 2:5-11).
Copyright ©2003, Charles Hess, Ridgefield, Washington,
U.S.A.
This material may be copied for personal study only.
It may not be distributed or published in any form whatever
without the copyright
owner's written permission.
This copyright notice must be included on all copies
made.
The basic text, and all quotations not designated otherwise,
are from the New King James Version, copyrighted ©1982 by Thomas Nelson, Inc.
All rights reserved. Used by permission. Bracketed alternatives are drawn from various
sources such as the ASV, Darby, KJV and RSV.
Greek transliteration follows the BibleSoft method.
Published in The Old Paths Archive
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