PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
| UBS4 | NKJV | NRSV | TEV | NJB |
| Salutation | Greeting to the Elect Pilgrims | Salutations | Introduction | Address and Greetings |
| 1:1-2 | 1:1-2 | 1:1-2 | 1:1a | 1:1-2 |
| 1:b-2a | ||||
| 1:2b | ||||
| A Living Hope | A Heavenly Inheritance | Rejoice in Salvation | A Living Hope | Introduction and The Inheritance of Christians |
| 1:3-9 | 1:3-12 | 1:3-9 | 1:3-5 | 1:3-5 |
| Faithfulness to Christ and Love of Christ | ||||
| 1:6-9 | 1:6-9 | |||
| The Hope of the Prophets | ||||
| 1:10-12 | 1:10-12 | 1:10-12 | 1:10-12 | |
| A Call to Holy Living | Living Before God our Father | An Appeal for Holiness | A Call to Holy Living | The Demands of the New Life and Holiness of the Newly Baptized |
| (1:13-2:10) | ||||
| 1:13-16 | 1:13-21 | 1:13-16 | 1:13-16 | 1:13-21 |
| 1:17-21 | 1:17-21 | 1:17-21 | ||
| The Enduring Word | Regeneration by the Word | |||
| 1:22-25 (24-25) |
1:22-2:3 (24-25) |
1:22-2:3 (24-25) |
1:22-25 (24-25) |
1:22-2:3 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author’s intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author’s intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
WORD AND PHRASE STUDY
÷1 PETER 1:1-2
NASB (UPDATED) TEXT: 1 PETER 1:1-2
1Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen 2according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
1:1 “Peter” Peter was the obvious spokesman for the twelve Apostles. He was a part of the inner circle
(Peter, James, and John). Peter’s eyewitness account of Jesus’ life and teachings (cf. 1 Pet. 5:1) is recorded
in the Gospel of Mark (possibly the first Gospel written; also possibly written by Mark from Peter’s sermons
in Rome).
Jesus’ special relationship to Peter is documented in both Matthew 16 and John 21. However,
this special relationship was not acknowledged as headship. Peter as the leader (Pope) of western Christendom
is a historical development (as is the Roman Catholic view of Mary), not a clear biblical teaching. 1 Peter
gives a window into the pastoral heart and tumultuous life of this wonderful leader.
The term petros in Greek means “a detached stone” in contrast to (petra,
i.e., FEMININE) “bedrock” (cf. Matt. 16:18); in Aramaic both would have been
translated Cephas; any distinction between the two Greek terms would have been missing in Jesus’ words
to Peter!
▣ “an apostle” This was used in rabbinical Judaism with the connotation of “one sent with
authority.” Peter is always listed first. Jesus chose twelve of His disciples to be with Him in a special
sense and called them “Apostles” (cf. Luke 6:13). This term is often used of Jesus being sent from the Father
(cf. Matt. 10:40; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36;
11:42; 17:3,8,18,21,23,25; 20:21). The Twelve are listed in Matt. 10:1-4; Mark 3:13-19; Luke 6:12-16;
Acts 1:12-13.
SPECIAL TOPIC: CHART OF
THE APOSTLES’ NAMES
▣ “Jesus” The Aramaic name meant “YHWH saves” or “YHWH brings salvation.” This name was revealed
to his parents by an angel (cf. Matt. 1:21). “Jesus” is derived from the Hebrew word for salvation,
hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
SPECIAL TOPIC: CHRIST
JESUS AS LORD
▣ “Christ” This is the Greek equivalent of the Hebrew term messiah, which meant “an
anointed one.” It implies “one called and equipped by God for a specific task.” In the OT three groups
of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed
offices (cf. Heb. 1:2-3).
| NASB | ”to those who reside as aliens” |
| NKJV | ”to the pilgrims of the diaspora” |
| NRSV | ”to the exile of the Dispersion” |
| TEV | ”to God’s chosen people who live as refugees” |
| NJB | ”to all those living as aliens” |
This cyclical letter was sent to congregations of mostly Gentile believers (1 Pet. 1:14,18;
2:9-10,12; 4:3-4). Peter often uses OT terminology to describe the NT Church (cf. 1 Pet. 2:5,9).
▣ “scattered throughout” This Jewish idiom is literally “diaspora,” which means “to sow.” This
term was usually used by Palestinian Jews to refer to Jews living outside of Palestine (cf. John 7:35). Peter
uses it to refer to churches made up of Gentiles and Jewish believers in northern Asia Minor. These
believers are now citizens of heaven (cf. Phil. 3:20; Heb. 11:8-10,13-16), but for the remainder of
their earthly lives they live as aliens and exiles.
▣ “Pontus, Galatia, Cappadocia, Asia, and Bithynia” Pontus was not a Roman province. This list
refers mostly to racial groups. The list seems to reflect the route of the bearer of this letter, starting
at Sinope on the Black Sea and moving clockwise back to Bithynia. Several of these groups are mentioned as
being present at Pentecost (cf. Acts 2:9-11).
1:2 “who are chosen according to the foreknowledge of God the Father” This is a strong emphasis on the
sovereignty of God (which characterizes 1 Peter), often used in the OT to acknowledge YHWH’s choice of
Israel (cf. Deut. 4:37; 7:6-7; 14:2; Isa. 65:9). In the OT election is related to service; however, in
the NT the term relates to spiritual salvation.
Foreknowledge (the NOUN [prognōsis] only here and
Acts 2:23; the VERB [proginōskō] is used theologically in
Rom. 8:29; 11:2) is not related to human effort or merit (cf. Eph. 2:8-9; 2 Tim. 1:9; Titus 3:5). God is
sovereign and all history is present to Him. Only humans experience time as past, present, and future.
Remember that Peter, the spokesman for the Apostolic group and denier of the Lord, is the one who writes
these words. Peter was chosen because of who God is, not because of who Peter was! God’s grace is not related
to foreknowledge or else salvation would be based on a future human act.
The word “Trinity” is not a biblical term, but the Triune God is often
mentioned in unified contexts.
▣ “by the sanctifying work of the Spirit” “Sanctify” is from the same Greek root as “saint”
or “holy”; in Aramaic this root implies “set apart for a special task.” Believers are the “called out,
separated, and task-assigned ones” (cf. 2 Thess. 2:13, which is also a Trinitarian passage).
This opening affirmation of the redemptive functions of all three persons of the Trinity in
relation to fallen mankind’s sin problem is crucial in understanding Peter’s gospel.
- The Father ‒ chose
- The Spirit ‒ sanctified
- The Son ‒ laid down His life
Since this phrase is found in both 2 Thess. 2:13 and 1 Pet. 1:2, it is interesting to speculate
whether Silvanus (cf. 1 Pet. 5:12, also called Silas) may have been the scribe Peter used to write 1 Peter
as well as the scribe Paul used to write 1 and 2 Thessalonians (cf. 1 Thess. 1:1; 2 Thess. 1:1). There are
several hints like this throughout 1 Peter. This also demonstrates the freedom of composition (i.e., words
and phrases) given to scribes on common liturgical phrasing used by the early church community.
SPECIAL TOPIC: THE
PERSONHOOD OF THE SPIRIT
▣ “to obey Jesus Christ” The Bible presents mankind’s relationship with God in covenantal terms.
God always takes the initiative and sets the agenda, but mankind must respond in repentance, faith, obedience,
service, and perseverance (see SPECIAL
TOPIC: COVENANT. We are saved to serve! Obedience is crucial (cf. Luke 6:46; Eph. 2:10).
SPECIAL TOPIC: CHRIST
JESUS AS LORD
▣ “and be sprinkled with His blood” This is an OT metaphor for
- cleansing and forgiveness (cf. Lev. 14:1-7)
- inaugurating the book of the Covenant (cf. Exod. 24:3-8)
- installment into a new position (cf. Exod. 29:20-22)
Jesus’ sacrifice (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21) allows His followers to be accepted,
cleansed, forgiven, and to obtain a new relationship with God (cf. Heb. 10:22; 12:24). Believers are a
blood-bought (redeemed) and blood-sprinkled (sanctification) people.
▣ “May grace and peace be yours in the fullest measure” This is similar to 2 Pet. 2:1 and Jude 2.
Paul also used a similar opening in his letters. Peter may have been acquainted with Paul’s letters,
especially Romans and Ephesians, or they both drew from a common first century catechismal (i.e., set
training materials for new believers) tradition. Remember that Silas may have served as a scribe to
both Peter (cf. 1 Pet. 5:12) and Paul (cf. 1 and 2 Thess. 1:1). Silas also replaced John Mark, who
possibly taught new believers. If so, Silas was also involved in catechismal training and thereby was
familiar with the early church’s written material for new believers.
“Grace and Peace” is a uniquely Christian opening greeting as well as a theological
affirmation of the priority of God’s gracious character and redemptive acts which set the stage for
mankind’s peace, a peace brought about by the actions of the Triune God (cf. 1 Pet. 1:2). Our peace is
only possible because of who God is and what He has done.
It is a bit of a stretch to state this common Christianized letter opening as proof that
Peter wrote to both believing Gentiles (grace, which was a Christianized form of Greek greeting,
charein) and Jews (peace, which was a translation of the typical Jewish greeting shalom).
SPECIAL TOPIC: GRACE,
MERCY, PEACE IN PAUL
▣ “be yours in the fullest measure” This is a Hebraic idiom common in Jewish prayers
(cf. 1 Pet. 1:2; Jude 2).
÷1 PETER 1:3-9
NASB (UPDATED) TEXT: 1 PETER 1:3-9
3Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, 8and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, 9obtaining as the outcome of your faith the salvation of your souls.
1:3 “Blessed” This term (eulogētos) is not like the one used in Matthew 5 (makarios).
It is exclusively used of God in the NT. We get the English word “eulogy” from this word. This is similar
to the praise to the Trinity found in Eph. 1:3-14, where 1 Pet. 1:3-5 related to the Father, 1 Pet. 1:6-9 to the
Son, and 1 Pet. 1:10-12 to the Spirit.
▣ “the God and Father of” Thomas Aquinas attempts to prove the existence of God by focusing on
- design
- logical necessity of a first cause or prime mover
- cause and effect
However, these deal with human philosophical and logical necessities. The Bible reveals God in
personal categories not available to human reason or research. Only revelation reveals God as the Father
of our Lord Jesus Christ.
SPECIAL TOPIC: FATHERHOOD
OF GOD
▣ “Lord” The Greek term “Lord” (kurios) can be used in a general sense or in a developed
theological sense. It can mean “mister,” “sir,” “master,” “owner,” “husband” or “the full God-man”
(cf. John 9:36, 38). The OT usage of this term (Hebrew, adon) came from the Jews’ reluctance to
pronounce the covenant name for God, YHWH, from the Hebrew verb “to be”
(cf. Exod. 3:14). They were afraid of breaking the Commandment, “Thou shalt not take the name of the Lord
thy God in vain” (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they
could not take it in vain. So when they read the Scriptures they substituted the Hebrew word adon,
which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to
describe the full deity of Christ. The phrase “Jesus is Lord” was probably the public confession of faith
and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).
SPECIAL TOPIC: CHRIST
JESUS AS LORD
▣ “who according to His great mercy” This passage, extolling the character of God the Father
(1 Pet. 1:3-5), may reflect an early hymn, poem, or catechismal liturgy. The main character of the Bible
is God! It is His purpose, character, and actions which are fallen mankind’s only hope for acceptance and
perseverance (cf. Eph. 2:4; Titus 3:5).
SPECIAL
TOPIC: CHARACTERISTICS OF ISRAELS’ GOD (OT)
▣ “has caused us” This kind of phrase is used to assert God’s sovereignty as the only biblical
truth related to salvation (cf. Acts 11:18; James 1:18; Eph. 1:4), but this is only half of the covenant
concept.
▣ “to be born again” This is the same root (anagennaō, cf. 1 Pet. 1:23) as in
John 3:3 (gennaō). It is an AORIST ACTIVE PARTICIPLE, which
speaks of a decisive act. The NT also uses other metaphors to describe our salvation:
- “quickened” (cf. Col. 2:13; Eph. 2:4-5
- “new creation” (cf. 2 Cor. 5:17; Gal. 6:15)
- “partaker of Divine Nature,” (cf. 2 Pet. 1:4)
Paul is fond of the familial metaphor “adoption,” while John and Peter are fond of the familial
metaphor “new birth.”
Being “born again” or “born from above” is a biblical emphasis on the need for a totally
new start, a totally new family (cf. Rom. 5:12-21). Christianity is not a reformation or a new morality;
it is a new relationship with God (i.e., Ezek. 36:26-27). This new relationship is made possible because of
- the Father’s mercy and grace
- the Son’s sacrificial death and resurrection from the dead
- the work of the Spirit (cf. 1 Pet. 1:2)
This divine will and action gives believers a new life, a living hope, and a sure inheritance.
▣ “to a living hope” The ADJECTIVE “living” is a recurring emphasis
in 1 Peter (cf. 1 Pet. 1:3,23; 2:4,5,24; 4:5,6). All that God wills and does is “alive” and remains (i.e.,
word play on YHWH).
▣ “through the resurrection of Jesus Christ” Jesus is the Father’s agent and means of redemption
(as He is the Father’s agent in creation as well as judgment). Jesus’ resurrection is a central truth of
the gospel (cf. Rom. 1:4; 1 Corinthians 15). The resurrection is the aspect of the Christian message that
the Greeks could not accept (cf. Acts 17:16-34).
1:4 “to obtain an inheritance which is” In the OT every tribe except Levi received a land
inheritance. The Levites, as the tribe of priests, temple servants, and local teachers, were seen as having
YHWH Himself as their inheritance (cf. Ps. 16:5; 73:23-26; 119:57; 142:5; Lam. 3:24). NT writers often took
the rights and privileges of the Levites and applied them to all believers. This was their way of asserting
that the followers of Jesus were the true people of God and that now all believers were called to serve as
priests to God (cf. 1 Pet. 2:5,9; Rev. 1:6), as the OT asserts of all Israel (cf. Exod. 19:4-6). The NT
emphasis is not on the individual as a priest with certain privileges, but on the truth that all believers
are priests, which demands a corporate servant attitude (cf. 1 Cor. 12:7). The NT people of God have been
given the OT task of world evangelization (cf. Gen. 12:3; Exod. 19:5b; Matt. 28:18-20; Acts 1:8).
This is the concept of Jesus as owner of creation because He was the Father’s agent of
creation (cf. John 1:3,10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2-3). We are co-heirs because He is the heir
(cf. Rom. 8:17; Gal. 4:7; Col. 3:24).
SPECIAL
TOPIC: BELIEVERS’ INHERITANCE
▣ “imperishable and undefiled and will not fade away” In 1 Pet. 1:4 three descriptive phrases
are used to describe the believer’s inheritance using OT historical allusions to the Promised Land. Palestine
was geographically located on the only land bridge between the empires of Mesopotamia and Egypt. This led
to many invasions and much political maneuvering. The believer’s inheritance is not affected by earthly
conflict.
- it is “imperishable” or “secure from invasion”
- it is “undefiled” or “not worn out”
- it will “not fade away”; there is no time limit on its possession
▣ “reserved in heaven for you” This is a PERFECT PASSIVE PARTICIPLE,
which means God has guarded and continues to guard believers’ inheritance. This is a military term for
a guarded or garrisoned fortress (cf. Phil. 4:7).
The term “heaven” is PLURAL. This reflects the Hebrew PLURAL.
Ancient Hebrew had many PLURAL NOUN which may have been a way of emphasizing them (e.g., the
later rabbinical use of the PLURAL OF MAJESTY used for God). The rabbis debated whether there
were three levels of heaven (cf. Deut. 10:14; 1 Kgs. 8:27; Neh. 9:6; 2 Cor. 12:2) or seven heavens because
seven is the perfect number (cf. Gen. 2:1-3).
SPECIAL TOPIC: THE HEAVENS AND
THE THIRD HEAVEN
1:5 “who are protected by the power of God” This is a PRESENT PASSIVE PARTICIPLE. As our
inheritance (spiritual life) is guarded, so too, is our person (physical life). God’s protection
encompasses every aspect of our lives. This was such a needed and helpful word of encouragement in a time of
persecution, suffering, and false teaching (cf. 2 Peter). This is not to imply that believers will not be
killed and tortured; rather God was with them and for them and ultimately they are victors through Him. This
is theologically similar to the message of the book of Revelation.
SPECIAL TOPIC: WHY DO
CHRISTIANS SUFFER?
▣ “through faith” Notice the covenantal paradox. God is guarding them and their inheritance, but
they must remain in faith. It is the tension between these biblical dialectical pairs (i.e., God’s sovereignty
and human free will) which has caused the development of theological systems emphasizing only one side of
the paradox. Both sides are biblical; both sides are necessary! God deals with humans by means of
unconditional (God providing) and conditional (individual’s responding) covenants.
SPECIAL TOPIC: BELIEVE, FAITH, OR TRUST
▣ “a salvation ready to be revealed” The Bible uses all Greek verb tenses
to describe salvation. We will not be fully, completely saved until Resurrection Day (cf. 1 John 3:2). This
is often called our glorification (cf. Rom. 8:29-30). See Special Topic below.
SPECIAL
TOPIC: GREEK VERB TENSES USED FOR SALVATION
▣ “in the last time” This is the later Jewish concept of two ages, but from the New Testament we
realize that these two ages are overlapped. The last days began at the Incarnation in Bethlehem and will
conclude at the Second Coming. We have been in the last days for almost two millennia.
SPECIAL
TOPIC: THIS AGE AND THE AGE TO COME
| 1:6 | |
| NASB | ”In this you greatly rejoice” |
| NKJV | ”In this you rejoice” |
| NRSV (footnote) | ”Rejoice in this” |
| TEV | ”Be glad about this” |
| NJB | ”This is great joy to you” |
| Peshitta | ”wherein you will rejoice forever” |
| REB | ”This is the cause of great joy” |
This is a PRESENT MIDDLE INDICATIVE (A. T. Robertson)
or IMPERATIVE (Barbara and Timothy Friberg). Believers continue to exalt
because of their secure relationship with God (cf. 1 Pet. 1:3-5) even amidst a fallen world (cf. James 1:2-4;
1 Thess. 5:16; Rom. 5:3; 8:18).
▣ “even though now for a little while” The trials and persecutions of the present cannot compare
with eternity with our Lord (cf. Rom. 8:18).
▣ “if necessary you have been distressed by various trials” This is the Greek term dei,
which means required or necessary, connected to a CONDITIONAL SENTENCE. There
is an assumed “to be” VERB which would make it a PERIPHRASTIC FIRST CLASS
CONDITIONAL, which is assumed to be true. Peter assumes that godly living will result
in persecution. He repeats this theme of persecution often (cf. 1 Pet. 1:6-7; 2:19; 3:14-17; 4:1,12-14,19;
5:9).
SPECIAL TOPIC: WHY
DO CHRISTIANS SUFFER?
▣ “you have been distressed” This is an AORIST PASSIVE PARTICIPLE.
The unexpressed agent of the PASSIVE VOICE is the evil one; God uses even
evil for His good purposes. Even Jesus Himself was perfected by the things He suffered (cf. Heb. 5:8-9).
Suffering serves a needed goal in the life of faith!
The theological dilemma is that suffering has three possible sources
- the evil one
- a fallen world
- God
- for temporal punishment of sin
- for Christlike maturity
The problem is I never know which one it is! So I choose to believe that if it comes, yea when
it comes, God will use it for His purposes. My favorite book in this area is Hannah Whithall
Smith’s The Christian’s Secret of a Happy Life.
SPECIAL TOPIC: WHY
DO CHRISTIANS SUFFER?
▣ “by various trials” This Greek ADJECTIVE means variegated or
multicolored (cf. James 1:2). There are many types of trials, temptations, and persecutions. In 1 Pet. 4:10
the same term is used to describe the variegated graces of God. We never are tried and tempted beyond
His provision (cf. 1 Cor. 10:13).
1:7 “so that the proof of your faith” This is a hina or purpose clause. Suffering does
strengthen faith. Throughout the Bible, God has tested His children (cf. Gen. 22:1; Exod. 15:22-25; 16:4;
Deut. 8:2,16; 13:3; Jdgs. 2:22; 2 Chr. 32:31; Matt. 4:1; Luke 4:1-2; Rom. 5:2-4; Heb. 5:8-9; James 1:2-4).
This verse has the NOUN dikimon and the PARTICIPLE
of dikimazō, both of which have the connotation of testing with a view towards strengthening
and thereby approval.
SPECIAL TOPIC: GREEK
TERMS FOR “TESTING” AND THEIR CONNOTATIONS
SPECIAL TOPIC: GOD TESTS HIS
PEOPLE
▣ “being more precious than gold” In this life our greatest gift to God is our faith
(cf. 2 Cor. 4:17). In eternity faith is changed to sight. God is honored and pleased when
by faith we endure trials caused by our faith in Him (cf. 1 Pet. 4:12-16). Spiritual growth comes only
through tested faith (cf. Rom. 5:2-5; Heb. 12:11; James 1:2-4).
▣ “the revelation of Jesus Christ” This same word (apokalupsis) is used as the title
for the last book of the NT, Revelation. It means “to uncover,” “fully disclose,” or “make known.” Here
it refers to the Second Coming, a common theme in Peter’s writings (cf. 1 Pet. 1:7,13; 2:12; 4:13; 5:4).
SPECIAL
TOPIC: NEW TESTAMENT TERMS FOR CHRIST’S RETURN
1:8 “and though you have not seen Him” Even amidst suffering believers are to trust in Him. Jesus
prayed for those who believe in Him but have never seen Him in John 17:20; 20:29.
▣ “but believe in Him” The etymological background of this term helps establish the contemporary
meaning. Remember the NT authors were Hebrew thinkers writing in Koine Greek. In Hebrew it originally referred
to a person in a stable stance, (his feet positioned so he could not be pushed over). It came to be used
metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent
(pistis or pisteuō) is translated into English by the terms “faith,” “believe,”
and “trust.” Biblical faith or trust is not primarily something we do, but someone in whom we put our trust.
It is God’s trustworthiness, not ours, which is the focus. Fallen mankind trusts God’s trustworthiness,
faiths His faithfulness, believes in His Beloved and in His provision. The focus is not on the abundance
or intensity of human faith, but the object of that faith (cf. 1 Pet. 1:8,21; 2:6-7).
SPECIAL TOPIC: BELIEVE, FAITH OR
TRUST
▣ “you greatly rejoice with joy inexpressible” The term “greatly rejoice” was used earlier in
1 Pet. 1:6. It refers to an intense joy usually accompanied with physical expressions such as shouting,
dancing, etc. (cf. Luke 1:44,47; 10:21; John 5:35; 8:56). This joy, which Peter speaks of, is found even
amidst suffering (cf. 1 Pet. 4:13; Rom. 5:3; 1 Thess. 5:17). This joy is one of the unexpected blessings
of the Spirit in times of testing and persecution.
▣ “full of glory” This is a PERFECT PASSIVE PARTICIPLE. Believers
by faith (not sight yet) burst out with both inexpressible joy and full glory! This joy and glory cannot
be hidden. It is a flowing fountain produced by the Spirit (cf. John 4:14; 7:38). It is a witness to the
power of the gospel to all who come into contact with gospel people under pressure.
SPECIAL TOPIC: GLORY
(kabod, OT)
SPECIAL TOPIC: GLORY
(doxa, NT)
1:9 “obtaining as the outcome of your faith” This is a PRESENT MIDDLE PARTICIPLE.
This implies that our joy is not only a future consummation, but also a present reality even amidst suffering
because of the Triune God’s actions on our behalf (cf. 1 Pet. 1:2).
▣ “the salvation of your souls” This refers to our glorification. Salvation is viewed in the NT
as a decision made (AORIST TENSE, cf. Rom. 8:24), but also as an ongoing
process (PRESENT TENSE, cf. 1 Cor. 1:18; 15:2; 1 Thess. 4:14) with a future
consummation (i.e., FUTURE TENSE, cf. Rom. 5:9,10; 10:9). This future aspect
is often characterized as “glorification” (cf. Rom. 8:29-30). Believers will one day see Jesus as He is and
be changed into His likeness (cf. 1 John 3:2).
The Greek term psuchē (soul) is used often in Peter’s writings (cf. 1 Pet. 1:9,22;
2:11,25; 3:20; 4:19; 2 Pet. 2:8,14; see note at Mark 3:4). It is used as a Hebraic idiom for the entire
person. Humans are not two-part or three-part beings, but a single unity (cf. Gen. 2:7). It is true that we
as humans relate to this planet, because we are made in the image and likeness of God, we relate to the
spiritual realm. We are citizens of two realms.
It is inappropriate to build a systematic theology on 1 Thess. 5:23 and Heb. 4:12, and thereby
try to relate all biblical texts into these three categories (body, soul, and spirit). They simply refer to
the whole person and the penetrating power of the word of God. Be careful of someone claiming that the key
to the whole Bible is found in two oblique texts, proof-texted out of context and made into a theological
grid through which to view all Scripture (Watchman Nee). If this was a key the Spirit would have placed it
in a clear teaching context and would have repeated it often. The Bible is not a book of riddles or brain
teasers! God wants to communicate with us and major truths are found in clear teaching contexts.
SPECIAL TOPIC: GREEK
VERB TENSES USED FOR SALVATION
SPECIAL TOPIC: BODY AND SPIRIT
CONTEXTUAL INSIGHTS INTO VERSES 1:10-21
- 1 Pet. 1:10-12 deals with the Old Testament prophets’ knowledge of NT salvation in Christ.
- “The Spirit” through the prophets, reveals three things to believers in 1 Pet. 1:11-12.
- the suffering of the Messiah (Gen. 3:15; Psalm 22; Isa. 52:13-53:12)
- the glory that will follow (Isaiah 56-66)
- the prophets were speaking of more than just their own day (i.e., Isaiah, Ezekiel, Daniel,
Micah, Zechariah)
- In 1 Pet. 1:13-17, Peter asks believers to do six things to protect themselves
- gird their minds, 1 Pet. 1:13
- keep sober in spirit, 1 Pet. 1:13
- fix their hope on end-time grace, 1 Pet. 1:13
- do not be conformed to present age, 1 Pet. 1:14
- live holy lives, 1 Pet. 1:15
- live in respect of God, 1 Pet. 1:17
- fervently love one another (seventh added from 1 Pet. 1:22)
WORD AND PHRASE STUDY
÷1 PETER 1:10-12
NASB (UPDATED) TEXT: 1 PETER 1:10-12
10As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look.
1:10 “As to this salvation” This has been the topic since
- 1 Pet. 1:2, which describes the work of the Triune God in salvation
- 1 Pet. 1:3-5, which describe God keeping and protecting this salvation
- 1 Pet. 1:6-9, which describe these believers’ suffering because of this salvation
▣ “the prophets” This refers to the OT prophets (cf. 1 Pet. 1:12). In rabbinical thought all
inspired writers were considered prophets. Moses is called a prophet (cf. Deut. 18:18) and what we call
in English the historical books (i.e., Joshua through Kings) were called by the Jews “the former prophets.”
▣ “of the grace that would come to you” This phrase implies that the OT prophets knew
something of the new covenant. This is also the implication of Jesus’ statement concerning Abraham in
John 8:56 (cf. II Esdras 3:14). This same implication is stated in Heb. 11:13b. It is difficult to know
exactly how much the OT prophets knew about the gospel. Jeremiah’s description of the New Covenant in
Jer. 31:31-34 (also Ezek. 36:22-38) points toward an acceptance based on God’s love and actions, not
human performance. Matthew 13:17 states that many OT prophets desired to see and hear what Jesus was doing
and saying.
Even Isaiah’s prophecy about a virgin birth (cf. Isa. 7:14), when interpreted in context,
refers to a natural birth with supernatural timing (cf. 1 Pet. 7:15-16), not exclusively a future Messianic
birth. It is Matthew and Luke who see the full implication of Isaiah’s prophecy. This would be true of other
specific prophecies in Hosea (cf. Hos. 11:1) and Zechariah (cf. Zech. 9:9; 11:13; 12:10). It was the
Greek-speaking Jews of the NT and the Apostles who fully reveal Jesus from the OT (Christological typology).
They may have learned this from Jesus Himself as He taught the two on the road to Emmaus (cf. Luke 24:13-35,
especially 1 Pet. 1:27).
▣ “made careful searches and inquiries” These seem to be SYNONYMS
(cf. Greek-English Lexicon of the New Testament: based on Semantic Domains, Vol. 1, p. 331).
| 1:11 | |
| NASB | ”seeking to know what person or time” |
| NKJV | ”searching what, or what manner of time” |
| NRSV | ”inquiring about the person or time” |
| TEV (footnote) | ”tried to find out when the time would be and how it would come” |
| NJB, REB | ”searching out the time and circumstances” |
| Peshitta | ”searched to find out at what time” |
This implies both a person and a time. They expected a Davidic Messiah to break into history
at a specific God-appointed time. Like us, they “looked through a glass darkly” (cf. 1 Cor. 13:9-13).
▣ “the Spirit of Christ within them” The Spirit and the Messiah are linked in the OT
(cf. Isa. 11:1-2; 48:16; 61:1). Notice that the Holy Spirit is called “The Spirit of Christ” (cf. Rom. 8:9;
Gal.4:6). Note also the indwelling aspect of the Spirit, even in the OT. Jesus’ and the Spirit’s tasks are
overlapping. See the same truth expressed in 2 Pet. 1:21.
SPECIAL TOPIC: JESUS
AND THE SPIRIT
SPECIAL TOPIC: PERSONHOOD
OF THE SPIRIT
▣ “predicted the sufferings of Christ” This was what surprised the Jews (cf. 1 Cor. 1:23). The
Suffering Servant became a central pillar of the early sermons of Peter and Paul in Acts which we call
the kerygma (i.e., that which was proclaimed, cf. Acts 2:23,24; 3:18; 4:11; 10:39; 17:3; 26:23). This
is exactly what Jesus had tried to tell the Twelve during His time with them (cf. Matt. 16:21; 20:17-19;
Mark 8:31; Luke 9:22), but they could not receive it (cf. Mark 9:31-32; 10:32-34; Luke 9:44-45; 18:31-34).
There are hints of the Messiah’s suffering in the OT (i.e., Gen. 3:15; Psalm 22; Isaiah 53;
Zechariah 11), but the OT Israelites were expecting the Messiah to come as a conquering hero to judge all
mankind and restore Israel to a place of prominence and power. They simply missed the two comings of the
Messiah which are revealed by Jesus’ life and teachings (i.e., Savior, Judge).
Below is an interesting chart of the kerygma found in H. Wayne House’s Chronological
and Background Charts of the New Testament, (p. 120).
SPECIAL TOPIC: A SUFFERING
MESSIAH
SPECIAL TOPIC: THE KERYGMA OF
THE EARLY CHURCH
▣ “and the glories to follow” This is alluded to in Isa. 53:10-12.
1:12 “they were not serving themselves, but you” There are several places in Paul’s writings where he asserts
this same truth (cf. Rom. 4:23-24; 15:4; 1 Cor. 9:9-10; 10:6,11). This is basically the same theology revealed
in 2 Tim. 3:15-17. God’s actions (revelation) and their recording and interpretation (inspiration) were for all
future believers (illumination).
If Peter was writing to mostly Gentile believers, this phrase has the added theological affirmation
of the inclusion of the Gentiles, which has always been God’s plan (cf. Gen. 3:15; Romans 9-11; Eph. 2:11-3:13).
SPECIAL TOPIC: YHWH’S ETERNAL
REDEMPTIVE PLAN
▣ “through those who preached the gospel to you” This seems to imply that Peter did not start all of
these churches. They may have been started by believing Jews returning from Pentecost (cf. Acts 2), or by the
preaching of Paul or other evangelists.
▣ “by the Holy Spirit sent from heaven” The Holy Spirit is mentioned at several key places in
1 Peter (cf. 1 Pet. 1:2,11; 4:14). This phrase was a Hebrew idiom for asserting that the new age of righteousness,
which was from God, brought by the Spirit, had fully come (cf. Acts 2).
SPECIAL TOPIC: PERSONHOOD
OF THE SPIRIT
▣ “things into which angels long to look” This is literally “to stoop over to see” as in John 20:5,11.
In James 1:25 it is translated “look intently.” This refers to both good and evil angels (cf. Eph. 2:7; 3:10;
1 Cor. 4:9).
In rabbinical Judaism angels were seen as the mediators between YHWH and Moses on Mt. Sinai
(cf. Acts 7:53; Gal. 3:19; Heb. 2:2). They were also depicted as jealous of God’s love and attention to humans.
In Heb. 1:14 angels are described as servants of “those who will inherit salvation.” Paul even asserts that
believers will judge the angels (cf. 1 Cor. 6:3).
God uniquely reveals Himself to angels through His gracious dealings with fallen humanity (cf. 1 Cor. 4:9;
Eph. 2:7; 3:10).
÷1 PETER 1:13-16
NASB (UPDATED) TEXT: 1 PETER 1:13-16
13Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 15but like the Holy One who called you, be holy yourselves also in all your behavior; 16because it is written, “You shall be holy, for I am holy.”
1:13 “Therefore” This (dio, cf. 2 Pet. 1:10,12; 3:14) shows that the exhortations that follow are
the result of the previous discussion.
| NASB | ”prepare your minds for action” |
| NKJV, Peshitta | ”gird up the loins of your mind” |
| NRSV | ”prepare your minds for action” |
| TEV | ”have your minds ready for action” |
| NJB | ”your minds. . .ready for action” |
| REB | ”your minds must therefore be stripped for action” |
This is an AORIST MIDDLE PARTICIPLE used as an IMPERATIVE. Its
form denotes that a decisive act of personal choice is demanded. This is a Hebrew idiom, literally “gird up the
loins of your mind.” In the Ancient Near East both men and women wore robes. By reaching through the legs and
pulling the back of the robe forward and tucking it into the belt, the robe became pants, which allowed
strenuous action. Similar admonitions of preparation for mental activity is found in Rom. 12:2; Eph. 4:17,23.
▣ “keep sober in spirit“ This is a PRESENT ACTIVE PARTICIPLE in
a series of IMPERATIVES and PARTICIPLES used with IMPERATIVAL
force. This is not a call to sobriety, but a metaphor for mental alertness and level headedness
(cf. 1 Pet. 4:7; 5:8; 1 Thess. 5:6,8; 2 Tim. 4:5).
▣ “fix your hope completely” This is an AORIST ACTIVE IMPERATIVE which
means make a decisive choice to trust completely in Christ’s return. “Hope” in the NT often refers to
the Second Coming (cf. Titus 2:13). Our hope is based on the settled and sure character, life, teachings,
and actions of the Triune God (cf. 1 Pet. 1:2,3-5).
▣ “on the grace to be brought to you at the revelation of Jesus Christ” This is the same grace for
which the OT prophets made careful search (cf. 1 Pet. 1:10). This clearly shows that the believers’ hope is
in the character and actions of the Triune God (cf. 1 Pet. 1:2,3-5; John 1:1-18) and that His grace will be
fully manifested at Jesus’ return (cf. 1 John 3:2). Salvation is described by all Greek VERB
TENSES.
SPECIAL TOPIC: CHRIST
JESUS AS LORD
1:14 “obedient children” This is a Hebrew idiom of our family relationship with God the Father and Jesus
the Son (negative expressions are found in Eph. 2:2; 5:6). Believers are co-heirs through Him (cf. Rom. 8:15-17).
Amazingly, sinners are part of the family of God by His invitation and Jesus’ sacrifice.
| NASB, NRSV | ”do not be conformed” |
| NKJV | ”not conforming yourselves” |
| TEV | ”do not allow your lives to be shaped” |
| NJB | ”do not allow yourselves to be shaped” |
| Peshitta | ”not partakers again” |
This is a PRESENT MIDDLE or PASSIVE PARTICIPLE used as
an IMPERATIVE. As so often in the NT believers are described as being acted upon by God
or the Spirit (PASSIVE VOICE), but there is the grammatical possibility that believers
are being called on to clearly live out their new relationship to God through the power of His Spirit
(MIDDLE VOICE).
As salvation is a conditional covenant, initiated by God but with a mandated response, so too,
the Christian life. Eternal life has observable characteristics (cf. 1 Pet. 1:15). Much of Peter’s terminology is
from Paul’s letters, here Rom. 12:2.
▣ “to the former lusts which were yours in your ignorance” This refers to the Gentile
believers’ immoral and godless pagan past (cf. 1 Pet. 4:2-3; Eph. 4:17-19).
| 1:15 | |
| NASB | ”but like the Holy One who called you” |
| NKJV, Peshitta | ”but as He who called you is holy” |
| NRSV | ”instead, as he who called you is holy” |
| TEV | ”instead. . .just as God who called you is holy” |
| NJB | ”after the model of the Holy One who calls us” |
This is an emphasis on God’s character and sovereign choice (cf. 1 Pet. 2:9; 5:10). No one can
come to God unless the Spirit draws them (cf. John 6:44,65). This is another theological way of repudiating
divine acceptance by means of human performance (cf. Eph. 2:8-9). My sermon title on this text is “The Holy
One’s holy ones” (see #2033 in audio sermons online in second green box on the home page).
▣ “be holy yourselves also” This is an AORIST PASSIVE (deponent)
IMPERATIVE. Believers are called to holiness. God’s will has always been that His children
reflect His character (cf. Titus 2:14). The goal of Christianity is not only heaven when we die, but
Christlikeness now (cf. Rom. 8:29-30; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13;
4:3,7; 5:23). Jesus’ task was not only remission of sin, but the restoration of the image of God in fallen
mankind. We must always be suspicious of an assurance of salvation that lacks Christlikeness! The gospel
is
- a person to welcome
- a truth about that person to believe
- a life emulating that person to live (cf. Eph. 4:1; 5:1-2,15; 1 John 1:7; 2:4-6)
Remember the shocking words of Jesus in Matt. 5:20 and 48! Always be careful of
“what’s-in-it-for-me” Christianity. We are saved to serve. We are called to holiness in no uncertain
terms. God have mercy on a western church trapped by (1) prosperity; (2) materialism; and
(3) health/wealth preaching!
▣ “in all your behavior” Notice the emphasis on “all.” The challenge is not selected righteousness,
but pervasive holiness (cf. Matt. 5:48; 1 John 3:3).
1:16 “because it is written, ‘You shall be holy, for I am holy‘” “Written”
is a PERFECT PASSIVE INDICATIVE, which is an idiom for Scripture used so often
by Jesus, but only here in Peter. This is a quote from Lev. 11:44-45; 19:2; 20:7,26. This is not a new
requirement, but a repeated requirement (cf. Matt. 5:48). Holiness in the OT sense was not sinlessness, but
a conformity to the covenant requirements of God (i.e., Exod. 19:6; 22:31; Deut. 14:2,21; 26:19). The NT also
as covenant requirements which issue in Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19;
Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23).
SPECIAL TOPIC: NT
HOLINESS/SANCTIFICATION
÷1 PETER 1:17-21
NASB (UPDATED) TEXT: 1 PETER 1:17-21
17If you address as Father the One who impartially judges according to each one’s work, conduct yourselves in fear during the time of your stay on earth; 18knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 20For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you who through Him are believers in God, 21who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
1:17 “if” This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be
true from the author’s perspective or for his literary purposes.
▣ “you address as Father” This is a PRESENT MIDDLE INDICATIVE
(cf. Hos. 11:1-3; Jer. 3:19), implying that believers will continue to call upon YHWH in family terms
(cf. Rom. 8:15; Gal. 4:6) as Jesus taught them (cf. Matt. 6:9).
SPECIAL TOPIC: FATHERHOOD
OF GOD
▣ “the One who impartially judges” God will call into account not only those who have never known
Him, but also those who claim to know Him (cf. 1 Pet. 4:5,17-18; Rom. 14:12; 2 Cor. 5:10). Those to whom much
is given, much is required (cf. Luke 12:48)!
If we call Him Father, then we should reflect the family characteristic, as does the eldest Son!
Our Father, the Holy One, is an impartial judge (cf. Deut. 10:17; 2 Chr. 19:7; Acts 10:34; Rom. 2:11; Gal. 2:6;
Eph. 6:9; Col. 3:25; 1 Pet. 1:17).
Human beings have a choice (cf. Deut. 30:15-20; Jos. 24:15; Ezek. 18:30-32) in how they will
relate to God. He can be a loving Father if they trust in Christ (cf. John 1:12; Rom. 10:9-13) or He can be
a holy judge if they rely on their own merits or performance of religious rites, rules, and procedures
(cf. Matt. 25:31-46; Col. 2:20-23). Do you want mercy or justice?
The term “impartial” reflects an OT idiom, “to lift the face.” Judges should not be affected
by who is accused, rather by their actions.
SPECIAL TOPIC: JUDGMENT IN THE NT
▣ “according to each one’s work” This is a moral universe. God is the Judge. Humans will give an
account unto God for the gift of life (cf. Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15). We are all stewards
and we reap what we sow (cf. Job 34:11,25; Ps. 28:4; 62:12; Pro. 12:14; 24:12; Eccl. 12:14; Isa. 3:10-11;
Jer. 17:10; 32:19; Ezek. 33:20; Hos. 4:9; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10;
Gal. 6:7; Col. 3:25; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12-13; 22:12).
▣ “conduct yourself in fear” There is an appropriate respect due a holy God (cf. Phil. 2:12). That
respect is that His children live godly lives, knowing that they will give an account to God for the gift of life
and the gospel.
▣ “during the time of your stay on earth” This refers to believers sojourning in an alien
land (cf. 1 Pet. 1:1; 2:11; Heb. 11:9-10). This world is not our home!
1:18 “knowing” Our knowledge of Christ’s work on our behalf causes us to live a life of Christlike obedience.
There has been speculation among commentators as to Peter’s use of early church creeds, hymns,
or worship liturgy. 1 Peter 1:18-21 and 2:21-25 show signs of poetic pattern. Paul also made use of this creedal,
hymnic, liturgical material or possibly even catechismal literature made lyrical to aid memory (cf. Eph. 5:19;
Phil. 2:6-11; Col. 1:15-16; 3:15-20; 1 Tim. 3:16; 2 Tim. 2:11-13).
▣ “redeemed” The term “redeemed” reflects an OT term “to buy someone back” from poverty or slavery.
There are two Hebrew terms (ransom, redeem). One has the added connotation of “to be bought back by a near kin”
(go’el, the kinsman redeemer, cf. Ruth 4:1,3,6,8,14). Jesus is our near-kin who has purchased our
forgiveness with His own life (cf. Isa. 53; Mark 10:45; 2 Cor. 5:21).
| NASB, NJB | ”from your futile way of life” |
| NKJV | ”from your aimless conduct” |
| NRSV | ”from the futile ways” |
| TEV | ”from the worthless manner of life” |
| Peshitta | ”from your empty works” |
| REB | ”from the futility of your traditional ways” |
There are two ways of interpreting this phrase.
- It refers to OT traditions (cf. Isa. 29:13; Matt. 15:1-20; Mark 7:1-23) and reflects the Hebrew term “vain,”
“empty” or “mist” (cf. Jer. 2:5; Zech. 10:2). The next phrase alludes to the sacrificial system of the OT.
If so, then Peter is speaking to believing Jews. - It refers to 1 Pet. 1:14 and to the immoral, pagan, past experience of Gentile believers.
For a general sense of this term see Acts 14:15; 1 Cor. 15:17; Titus 3:9 and James 1:26.
1:19 “with precious blood as a lamb” This phrase is an allusion to Israel’s sacrificial system
(cf. Leviticus 1-7). God graciously allowed sinful mankind to approach Him by means of sacrifice. Sin takes
a life. Life is in the blood (cf. Lev. 18:11,14). God allowed the substitution of an animal life. John the
Baptist called Jesus “the Lamb of God who takes away the sin of the world” (cf. John 1:29). Jesus’ prophesied
death (cf. Isa. 53:7-8) dealt with the sin of the entire world (cf. John 3:16,17; 4:42; 1 John 2:2; 4:14).
▣ “unblemished and spotless” These are OT sacrificial metaphors for acceptable animals for sacrifice
(cf. Lev. 22:19-20), but here they refer to the sinlessness of Jesus (cf. John 8:46; 14:30; Luke 23:41;
2 Cor. 5:21; Heb. 4:15; 7:26-27: 1 Pet. 2:22, 3:18, 1 John 3:5). He was an acceptable, holy sacrifice.
SPECIAL TOPIC: BLAMELESS, INNOCENT,
GUILTLESS, WITHOUT REPROACH
1:20 “For He was foreknown” This is a PERFECT PASSIVE PARTICIPLE. God’s redemptive work
is described by this very term in 1 Pet. 1:2. Christ’s death was not an afterthought (cf. Gen. 3:15; Psalm 22;
Isaiah 53; Zechariah 11; Mark 10:45; Acts 2:23; 3:18; 4:28; 13:29). Jesus came to die!
▣ “before the foundation of the world” This phrase is used several times in the NT. It speaks of
the pre-creation activity of God for mankind’s redemption (cf. Matt. 25:34; John 17:24; Eph. 1:4; 1 Pet. 1:19-20;
Rev. 13:8). This also implies the pre-existence of Jesus (cf. John 1:1-2, 8:57-58; 2 Cor. 8:9; Phil. 2:6-7;
Col. 1:17; Rev. 13:8).
SPECIAL TOPIC: FOUNDATION
OF THE EARTH
▣ “but has appeared” This is an AORIST PASSIVE PARTICIPLE which means
“God has caused Him to be clearly revealed” (cf. Heb. 9:26; 1 John 1:2; 3:5,8).
SPECIAL
TOPIC: NT TERMS FOR CHRIST’S RETURN
▣ “in these last times” This refers to Jesus’ incarnation at Bethlehem. He existed as deity from
all eternity, but was clearly revealed in human form in Bethlehem according to prophecy (cf. Mic. 5:2).
The last days began with Jesus’ birth as He inaugurated the Kingdom. They will be consummated
at the Second Coming.
SPECIAL
TOPIC: THIS AGE AND THE AGE TO COME
▣ “who through Him are believers in God” This is literally “the ones. . .believing.” The
ADJECTIVE pistos is used as a SUBSTANTIVE (“the believing ones”).
The etymological background of the term believe (Hebrew emeth, Greek, pistis) helps
establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came
to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent is translated
into English by the terms “faith,” “believe,” and “trust.” Biblical faith or trust is not primarily something we
do, but someone in whom we put our trust. It is God’s trustworthiness, not ours, which is the focus. Fallen
mankind trusts God’s trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on
the abundance or intensity of human faith, but the object of that faith.
SPECIAL TOPIC: BELIEVE, FAITH, OR
TRUST (NT)
SPECIAL TOPIC: BELIEVE,
TRUST, FAITH AND FAITHFULNESS IN THE OT
1:21 “who raised Him from the dead” This shows God’s approval of Jesus’ life and death. This is a recurrent
theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; 1 Pet. 1:13, 3:18,21, and Paul,
Acts 13:30,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; 2 Cor. 4:14). This was confirmation of the Father’s
acceptance of the Son’s substitutionary death (cf. 1 Corinthians 15). Theologically all three persons of the
Trinity were active in Christ’s resurrection.
- the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31)
- the Spirit (Rom. 8:11)
- the Son (John 2:19-22; 10:17-18)
SPECIAL TOPIC: THE
RESURRECTION
▣ “and gave Him glory” In this context the Father’s acceptance and approval of the Son’s words
and works are expressed in two great events.
- Jesus’ resurrection from the dead
- Jesus’ ascension to the Father’s right hand
÷1 PETER 1:22-25
NASB (UPDATED) TEXT: 1 PETER 1:22-25
22Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 23for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. 24For, “All flesh is like grass, And all its glory like the flower of grass. The grass withers, And the flower falls off, 25But the word of the Lord endures forever.” And this is the word which was preached to you.
1:22 “in obedience” Obedience is a recurrent theme in chapter one (cf. 1 Pet. 1:2,14,22). It refers to
receiving the gospel (i.e., truth, cf. John 17:17; 2 Thess. 2:12) and walking in it. Remember the gospel is
- a person
- truth about that person
- a life like that person
Jesus expressed the importance of obedience so clearly in Luke 6:46. Obedience is the evidence that
we have truly met Him and been changed by Him. Eternal life has observable characteristics.
▣ “to the truth” Literally “by obedience of the truth,” which is an OBJECTIVE
GENITIVE. Truth is the characteristic of both God and His children.
SPECIAL TOPIC: TRUTH (the concept) IN
JOHN’S WRITINGS
SPECIAL TOPIC: TRUTH
IN PAUL’S WRITINGS
▣ “purified your souls” This is a PERFECT ACTIVE PARTICIPLE. Obedience
to the truth issues in a personal purging (cf. James 4:8; 1 John 3:3). This spiritual purging does not earn
God’s love and acceptance, but reflects it instead. This purifying process starts at salvation and continues
throughout life (PERFECT ACTIVE PARTICIPLE). It results in a sincere love of the
brothers (cf. 1 John 4:7-21). Christianity is both
- an individual faith response to God’s offer of salvation through Christ
- a corporate experience of service to the body of Christ (cf. 1 Cor. 12:7)
Believers express their love for God by loving His other children (cf. Rom. 14:1-15:13).
See fuller note on “souls” at 1 Pet. 1:9 and Mark 3:4.
▣ “love of the brethren. . .fervently love another” The first use of “love” in this phrase is in a
compound Greek word philadelphi (brotherly love). The second is an AORIST ACTIVE
IMPERATIVE of the VERB agapaō. These terms (phileō and
agapaō) were used interchangeably in the NT (cf. John 5:20 versus 3:25 and John 16:27
versus 17:23). In some passages, such as John 21:15-17, they might convey different aspects of love. The
early church took a relatively unused NOUN (agapē) and began using it to express
the unique self-giving love of God in Christ.
1:23 “for you have been born again” This is a PERFECT PASSIVE PARTICIPLE. This
develops the theological thought from 1 Pet. 1:3. It is a family metaphor used to describe Christians as new
members of God’s family through their faith in Christ (cf. John 1:12-13). It is similar in meaning to John’s
“born from above” in John 3:3.
Notice the marvelous truth conveyed in the VERB.
- PERFECT TENSE = our salvation started in the past and continues into a
current state of being - PASSIVE VOICE = we did not save ourselves, it was an outside act by the Triune God
- This same VERB form (different Greek word) is found in Eph. 2:5,8, which is
also a wonderful verse on the believer’s assurance and security.
▣ “not of seed which is perishable” Seed is a biblical metaphor for
- procreation (i.e., used by the rabbis for sperm)
- physical descent (i.e., Gen. 12:1-3 for Abraham’s descendants)
It is that which brings forth life.
▣ “through the living and enduring word of God” Gospel preaching is personified as the means by
which the Father has brought forth believers (cf. James 1:18). This Apostolic preaching of the truth of the
gospel is described as both alive and remaining (cf. Heb. 4:12), which are both aspects of YHWH!
SPECIAL TOPIC: THE BIBLE
(its uniqueness and inspiration)
1:24 1 Peter 1:24-25a is a quote from the LXX of Isaiah 40:6-8 (cf. Job 14:1-2; Ps. 90:5-6, 103:15-17),
which also emphasized the frailty and finitude of human life (cf. James 1:10-11) versus the eternality of God’s
Word (cf. James 1:21). In their original context these verses referred to Israel, but now they refer to the
church (cf. 1 Pet. 2:5,9). This transfer is characteristic of 1 Peter.
SPECIAL TOPIC: WHY DO OT COVENANT
PROMISES SEEM SOS DIFFERENT FROM NT COVENANT PROMISES?
1:25 “the word of the Lord” There are two Greek words usually translated “word” or “message.” In Koine
Greek logos (cf. John 1:1; 1 Pet. 1:23) and rēma (cf. the OT quote from the Septuagint in
1 Pet. 1:25a and alluded to in 1 Pet. 1:25b) are usually synonymous. Context, not a lexicon, determines
synonymity. God has revealed Himself (i.e., revelation)!
SPECIAL TOPIC: HEBREW AND GREEK
BACKGROUND OF LOGOS
÷1 PETER 2:1-3
NASB (UPDATED) TEXT: 1 PETER 2:1-3
1Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, 2like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, 3if you have tasted the kindness of the Lord.
2:1 “Therefore” This shows that the following discussion is based on what has just been stated.
▣ “putting aside” This is an AORIST MIDDLE PARTICIPLE which literally
refers to personally “stripping off.” The removal of clothing is a common biblical metaphor describing the
spiritual life (cf. Job 29:14; Psalm 109; 29; Isa. 61:10; Rom. 13:12; Eph. 4:22,25,31; Col. 3:8; Heb. 12:1).
Notice the MIDDLE VOICE, which emphasizes the action of the
SUBJECT. Believers are to once-and-for-all (AORIST TENSE
as a completed act) strip off all evil. This is only possible because of the previous theological
presentation of the work of the Triune God (cf. 1 Pet. 1:2). Fallen mankind is not able unaided to turn
from sin and evil, but God in Christ through the Spirit has enabled believers to turn completely to God
(cf. Romans 6). The tragedy is that believers continue to relinquish this God-given power and choose to
return to evil (cf. Romans 7).
▣ “all malice” This refers to an “active ill-will”(cf. Rom. 1:29; 1 Cor. 5:8; 14:20; Eph. 4:31;
Col. 3:8; Titus 3:3; 1 Pet. 2:16). Lists of vices were common in the Roman world (e.g., Stoics) and the NT
(cf. Mark 7:21-27; Rom. 1:29-31; 13:13; 1 Cor. 5:10; 6:9-10; 2 Cor. 12:2; Gal. 5:19-20; Eph. 4:31; Col. 3:8;
1 Tim. 1:9-10; 2 Pet. 2:10-14; Rev. 21:8, 22:15).
SPECIAL TOPIC: VICES
AND VIRTUES
▣ “all deceit” This term was used of “fishing bait.” It depicts an attempt to entrap another by
means of trickery (cf. 1 Cor. 12:16; 1 Thess. 2:3; 1 Pet. 2:1,22; 3:10).
▣ “hypocrisy” This is literally “to judge under.” It is a theatrical word used of actors speaking
behind a mask.
▣ “envy” This is a jealousy caused by the desire to have something another person possesses
(cf. Matt. 27:18; Mark 15:10; Rom. 1:29; Phil. 1:15; 1 Tim. 6:4; Titus 3:3; James 4:5).
▣ “slander” This refers to speaking evil of another person, to defame them (cf. Rom. 1:30;
2 Cor. 12:20; 1 Pet. 2:1,12; 3:16). This activity is used in both the OT and the NT to describe Satan. It
is obvious by its very mentioning that it was also a problem in these early churches who were experiencing
such persecution.
2:2 “like newborn babies” This possibly related to Jesus’ admonition to His disciples to have faith like
little children (cf. Matt. 18:3ff). It also relates to the earlier familial metaphor of being born again
(cf. 1 Pet. 1:3,23; John 3:3).
In 1 Peter 2, Peter uses several metaphors to describe believers.
- newborn babes, 1 Pet. 2:1
- living stones forming a spiritual house, 1 Pet. 2:5
- a priesthood, 1 Pet. 2:5,9
- a people, 1 Pet. 2:9-10
- aliens and strangers, 1 Pet. 2:11
- sheep, 1 Pet. 2:25
▣ “long for” This is an AORIST ACTIVE IMPERATIVE. This is a strong word
for desire (cf. Phil. 1:8; 2:26). Spiritual growth and maturity are not automatic in the Christian’s life. The
essence of this command may be seen in Ps. 42:1-4 and Matt. 5:6.
▣ “the pure” This is a term taken from the wine industry of the first century. It is the
term dolon (guile, cf. 1 Pet. 1:1) with the ALPHA PRIVATIVE. Wine was
often mixed with water, especially older wine. Often merchants tried to sell watered down or diluted wine.
Therefore, this term was used metaphorically of that which was “unmixed”or “genuine.”
Keeping with the contextual metaphor of newborn baby Christians, this refers to the necessary
nourishment of babies, milk. These people were saved by the word of God (cf. 1 Pet. 1:23); now they need to
develop in the word of God. This is an expected and required result of new birth. Oh, the tragedy of believers
remaining baby Christians.
▣ “milk” Tertullian gave “new believers” milk and honey after their baptism as a symbol of their
new life in Christ based on this very texts. We need the truth of God, which is revealed in Christ and the
preaching of the Apostles continually (cf. Heb. 5:12).
| NASB, NKJV | ”of the word” |
| NRSV, TEV, NJB, Peshitta, REB | ”spiritual” |
This is the philosophical term logikos as in Rom. 12:1. It can refer to mental
reasoning (cf. NASB, NKJV) or metaphorically of the realm of the spiritual (cf. NRSV, TEV, NJB). It is
obviously related to the new believers’ need for Apostolic preaching and teaching (cf. 1 Pet. 1:23-25).
Believers need to read and know the Bible.
▣ “you may grow in respect to salvation” This is an AORIST PASSIVE SUBJUNCTIVE.
Apostolic preaching is personified as the agent of the PASSIVE VOICE, which causes
believers to grow. Salvation is viewed in the NT as
- a past decision (AORIST TENSE)
- an ongoing process (PRESENT TENSE)
- a past event culminating in a current state (PERFECT TENSE)
- a future consummation (FUTURE TENSE)
This context is stating that spiritual growth by means of God’s revealed truth (cf. 1 Pet. 1:23,25; 2:2)
is crucial for a consummated Christian life.
SPECIAL
TOPIC: CHRISTIAN GROWTH
2:3 “if you have tasted the kindness of the Lord” This is a FIRST CLASS CONDITIONAL
which is assumed to be true. Believers who have experienced the grace of God are expected to desire God’s truth
and grow in God’s truth into a full and complete salvation. 1 Peter 2:3 is an allusion to Ps. 34:8. The Psalm
refers to YHWH, but here it refers to Jesus. The United Bible Societies Handbook on the First Letter from
Peter asserts that this may refer to a believer’s first communion (p. 53).
- a word play between kindness (chrēstos) and Christ (Christos)
- Psalm 34 was used by the early church during communion services
- “taste” (aorist tense) refers to the first communion (possibly
after baptism)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.
- Is Peter writing to Jews or Gentiles, or both?
- What is the central truth of Peter’s prayer in 1 Pet. 1:3-9?
- Why do Christians suffer?
- Why is our salvation said to be still in the future?
- What did the OT prophets long to know in 1 Pet. 1:10-12?
- List the commands found in 1 Pet. 1:13-22.
- What do new believers need most?
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