PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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. 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.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CANONICITY OF VERSES 9-20

A. I do not believe verses 9-20 are original to the Gospel of Mark. They are not inspired and should not be included in the New Testament.

B. Everything past verse 8 is absent from the ancient uncial Greek manuscripts of

1. Sinaiticus, known by the first letter of the Hebrew alphabet א. This manuscript includes the whole NT and is from the fourth century. It was found at St. Catherine's monastery on Jebul Musa, the traditional site of Mt. Sinai

2. Vaticanus, known by the Greek letter B. This manuscript includes the whole NT except Revelation and is also from the fourth century.

It was found in modern times in the Vatican library in Rome.

C. The third ancient uncial witness to the Greek New Testament, Alexandrinus, is known by the Greek letter A. This manuscript includes the whole NT and is from the fifth century. It is from Alexandria, Egypt. It does include an ending to Mark (the one found in the Textus Receptus and KJV). This long ending first appeared in Irenaeus' (a.d. 120-202) Against Heresies III:10:5; and Titian's (a.d.110-172) compilation of the four Gospels called The Diatessaron. However, Clement of Alexandria and Origen of Alexandria never quote or allude to these verses even one time. This tells me that the ending was not original even in Alexandrinus, which was from the same city. The verses are included in MS C, which is also from Alexandria sometime in the fifth century.

D. Eusebius (a.d.275-340), an early church historian of the fourth century, said "the most accurate copies" end at Mark 16:8.

E. Jerome (a.d. 347-420), the translator of the Latin Vulgate, said that almost all Greek manuscripts lack an ending after verse 8.

F. Verses 9-20 contain 14-17 words that are not used previously or are used differently in the Gospel of Mark. There is also a marked change of style and syntax. The obviously non-biblical signs of Mark 16:18 affirm the uninspired nature of these additional verses.

G. Manuscripts from Egypt (Coptic) have four different endings after verse 8. Some Greek manuscripts include the long ending (i.e., Mark 16:9-20) and then the short ending or the short ending and then the long ending or one of the other endings in combination.

1. Here is one short ending from a Coptic manuscript: "And all things which He commanded Peter and those who were His, they finished telling, and after this Jesus manifested Himself to them; and from the rising of the sun as far as the West, He sent them to preach eternal salvation by the Holy Gospel which is incorruptible."

2. Here is another short ending. "But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." This is called "the short ending" and is found in the old Latin manuscript K.

H. The major problem is that the Gospel of Mark seems to end so abruptly in verse 8. There are many theories, but no one knows for certain why Mark ends so abruptly on a note of fear.

I. There is a good explanation of this textual problem in Bruce M. Metzger's book A Textual Commentary on the Greek New Testament, published by the United Bible Societies, pp. 122-126, or Robert G. Bratcher and Eugene Nida's book A Translator's Handbook on the Gospel of Mark, published by the United Bible Societies, pp. 517-522.

J. For a brief discussion of textual criticism see Appendix Two at the end of this commentary.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 16:1-8
 ¹ When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. ²Very early on the first day of the week, they came to the tomb when the sun had risen. ³They were saying to one another, "Who will roll away the stone for us from the entrance of the tomb?" ⁴Looking up, they saw that the stone had been rolled away, although it was extremely large. ⁵Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. ⁶And he said to them, "Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. ⁷"But go, tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'" ⁸They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.

16:1 "When the Sabbath was over" The ancient Israelites started their days at twilight (i.e., evenings), following Gen. 1:5,8,13,19,23,31. However, the Romans (and Greeks) had adopted a Babylonian method of dividing the day and night into twelve divisions. These divisions were not of equal length because of seasonal changes in the length of light/dark periods. Mark 15 uses several of these time markers (i.e., third hour, Mark 16:25; sixth hour, Mark 16:33; ninth hour, Mark 16:34).

This phrase appears to refer to the ancient Israelite method and would, therefore, be 6 p.m. Friday until 6 p.m. Saturday for the Sabbath.

▣ "Mary Magdalene, and Mary the mother of James, and Salome" See Special Topic following.

SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS

▣ "brought spices. . .anoint Him" Although these women had seen Joseph and Nicodemus prepare and place the body of Jesus in a tomb, apparently because of the time limitations (i.e., between 3 - 6 p.m.) something of the normal Jewish burial procedures may have been left out (possibly the aromatic candles or some particular type of spices), and these women were going to properly finish the traditional procedures.

SPECIAL TOPIC: BURIAL SPICES

16:2 "Very early on the first day of the week. . .when the sun had risen" All the Gospels record a slightly different time.

1. Matthew 28:1 has "at dawn"

2. Luke 24:1 has "at early dawn"

3. John 20:1 "while it was still dark"

Apparently these women left their home while it was still dark, but by the time they arrived (possibly they had to buy the spices) at the tomb it was already light.

16:3 "They were saying to one another" This is an Imperfect tense. They kept worrying about and asking each other over and over again as they walked to the tomb.

▣ "'Who will roll away the stone'" They were already well on their way with the spices before they thought of the large stone which sealed the tomb. Mark records nothing of the guard and the seal of Matt. 27:62-66.

This stone was round and shaped to fit into a sloping groove dug just in front of the rock vault's opening. It was relatively easy to roll into the trench, but very difficult to remove.

16:4 "Looking up" Apparently they were very downcast, looking at the ground in mourning.

▣ "the stone had been rolled away" From Matt. 28:2 it seems that the stone was knocked out of its groove by an earthquake (caused by an angel, cf. Luke 24:4; John 20:12) and it was lying on its side.

▣ "although it was extremely large" Grave robbing was a common occurrence because of the value of the spices and other burial objects. The location and type of the vault as well as the size of the stone would show it was a rich man's tomb (cf. Isa. 53:9).

16:5 "Entering the tomb" John 20:11 has Mary outside the tomb looking in, but Luke 24:3 confirms that, at least at some point, the women went in.

▣ "they saw a young man sitting at the right" Normally it is Matthew that has two—two Gerasene demoniacs, two blind men in Jericho, etc.—but here it is Luke and John that have two angels while Mark and Matthew only have one.

In the Bible angels are usually depicted as males, except in Zechariah 5:9-10.

▣ "wearing a white robe" A much fuller account of his clothing is found in Matt. 28:3 (cf. Luke 24:4 has "in dazzling apparel").

16:6 "Do not be amazed" This is a Present imperative with the negative particle, which usually means to stop an act already in process. Humans are always awed and frightened at the physical manifestations of the spiritual realm.

▣ "'Jesus the Nazarene'" See fuller note at Mark 14:67.

▣ "who has been crucified" This is a perfect passive participle (cf. Matt. 28:5). This has the definite article and may be a title, "the Crucified One" (cf. 1 Cor. 1:23; 2:2; Gal. 3:1). When we see Jesus He will still have the marks of the crucifixion, which have become a badge of honor and glory (cf. 1 Cor. 15:4 and Rev. 5:12). Jesus is the only Person of the Trinity with a physical body.

▣ "He has risen" The resurrection is the central pillar of the Christian faith (cf. 1 Cor. 15). This shows God's approval of Jesus' life and sacrifice. 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 is confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Cor. 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); and the Son (John 2:19-22; 10:17-18). See SPECIAL TOPIC: THE RESURRECTION at Mark 8:31.

▣ "behold here is the place where they laid Him" This refers to one of several rock ledges in Joseph's tomb. John 20:6-7 describes this burial place and how the linen burial cloths were lying.

16:7 "But go, tell His disciples and Peter" Why is Peter singled out? How thoughtful and tender our Lord (through the angel), that He would single out the backslidden and hurting Peter! Peter remembers!

▣ "He is going ahead of you to Galilee" Jesus had prearranged a meeting with His disciples in Galilee after His resurrection. The disciples did not clearly understand the theological implications of this event (cf. Mark 14:28; Matt. 28:32; 28:7,10; John 21; 1 Cor. 15:6). I think this was the time and place of the Great Commission.

16:8 "for trembling and astonishment had gripped them" Matthew 28:8 adds with "great joy."

▣ "they said nothing to anyone" Was this temporary or did they not obey the angel's message of Mark 16:7? John 20:1-10 gives an account of Mary of Magdala reporting to the disciples about the grave being empty, but no angel's message!

▣ "for they were afraid" This Gospel ends so abruptly and on such a negative note that apparently ancient scribes tried to add some type of summary ending to it.

16:9-20 I am committed to inspired Apostolic writings as the true word of God, the only source for faith and practice. However, these verses are not inspired, possibly even heretical (drinking poison, handling snakes). I refuse to comment on them! For a full discussion of the textual problem see Bruce M. Metzger, A Textual Commentary On the Greek New Testament, pp. 122-126.

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.

1. Why are there such differences between the four Gospel accounts?

2. Why does Mark's Gospel end on such a negative note?

3. Why is the resurrection the central pillar of Christian faith?

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

* 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 (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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.

1. First paragraph

2.Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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.

▣ "Jesus" The Hebrew 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.

▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3). See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603) in the Bible at Mark 6:13.

NASB"to those who reside as aliens"
NKJV"to the pilgrims of the diaspora"
NRSV"to the exile of the Dispersion"
TEV"to God's chosen people who live as refugees"
NJB"to all those living as aliens"

This cyclical letter was sent to congregations of mostly Gentile believers (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 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 Trinity is actively seen here: the Father (1 Pet. 1:3-5); the Son (1 Pet. 1:6-9); and the Holy Spirit (1 Pet. 1:10-12). The word "Trinity" is not a biblical term, but the Triune God is often mentioned in unified contexts. See Special Topic: The Trinity at Mark 1:11.

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

▣ "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.

1. The Father – chose

2. The Spirit – sanctified

3. 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. See Special Topic: The Personhood of the Spirit at Mark 3:29. This also demonstrates the freedom of composition (i.e., words and phrases) given to scribes on common liturgical phrasing used by the early church community.

▣ "to obey Jesus Christ" The Bible presents mankind's relationship with God in covenantal terms. God always takes the initiative and sets the agenda, but mankind must respond in repentance, faith, obedience, service, and perseverance. We are saved to serve! Obedience is crucial (cf. Luke 6:46; Eph. 2:10). See SPECIAL TOPIC: COVENANT at Mark 14:24.

▣ "and be sprinkled with His blood" This is an OT metaphor for

1. cleansing and forgiveness (cf. Lev. 14:1-7)

2. inaugurating the book of the Covenant (cf. Exod. 24:3-8)

3. 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).

▣ "be yours in the fullest measure" This is a Hebraic idiom common in Jewish prayers (cf. 1 Pet. 1:2; Jude 2).

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: 1 Pet. 1:3-5 relate to the Father, 1 Pet. 1:6-9 to the Son, and 1 Pet. 1:10-12 the Spirit.

▣ "the God and Father of" Thomas Aquinas attempts to prove the existence of God by focusing on

1. design

2. logical necessity of a first cause or prime mover

3. cause and effect

However, these deal with human philosophical and logical necessities. The Bible reveals God in personal categories not available to human reason or research. Only revelation reveals God as the Father of our Lord Jesus Christ. See SPECIAL TOPIC: FATHER at Mark 13:22.

▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. 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). See Special Topic: Names for Deity at Mark 12:26. 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).

▣ "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).

▣ "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. See Special Topic at Mark 14:24.

▣ "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 action participle, which speaks of a decisive act. The NT also uses other metaphors to describe our salvation: (1) "quickened" (cf. Col. 2:13; Eph. 2:4-5; (2) "new creation" (cf. 2 Cor. 5:17; Gal. 6:15); and (3) "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. This new relationship is made possible because of

1. the Father's mercy and grace

2. the Son's sacrificial death and resurrection from the dead

3. the work of the Spirit (cf. 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.

1. it is "imperishable" or "secure from invasion"

2. it is "undefiled" or "not worn out"

3. it will "not fade away"; there is no time limit on its possession

▣ "reserved in heaven for you" This is a perfect passive participle, which means God has guarded and continues to guard believers' inheritance. This is a military term for a guarded or garrisoned fortress (cf. Phil. 4:7).

The term "heaven" is plural. This reflects the Hebrew plural. Ancient Hebrew had many plural nouns which may have been a way of emphasizing them (e.g. the later rabbinical use of the plural of Majesty used for God). The rabbis debated whether there were three levels of heaven (cf. 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).

1:5 "who are protected by the power of God" This is a present passive participle. As our inheritance (spiritual life) is guarded, so, too, is our person (physical life). God's person and promises encompass every aspect of our lives. This was such a needed and helpful word of encouragement in a time of persecution, suffering, and false teaching (cf. 2 Peter). This is not to imply that believers will not be killed and tortured; rather God was with them and for them and ultimately they are victors through Him. This is theologically similar to the message of the book of Revelation.

▣ "through faith" Notice the covenantal paradox. God is guarding them and their inheritance, but they must remain in faith. It is the tension between these biblical dialectical pairs (i.e., God's sovereignty and human free will) which has caused the development of theological systems emphasizing only one side of the paradox. Both sides are biblical; both sides are necessary! God deals with humans by means of unconditional (God providing) and conditional (individual's responding) covenants.

▣ "a salvation ready to be revealed" The Bible uses all Greek verb tenses to describe salvation. We will not be fully, completely saved until Resurrection Day (cf. 1 John 3:2). This is often called our glorification (cf. Rom. 8:29-30). See Special Topic below.

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

▣ "in the last time" This is the later Jewish concept of two ages, but from the New Testament we realize that these two ages are overlapped. The last days began at the Incarnation in Bethlehem and will conclude at the Second Coming. We have been in the last days for almost two millennia. See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at Mark 13:8.

1:6

NASB"In this you greatly rejoice"
NKJV"In this you rejoice"
NRSV
(footnote)"Rejoice in this"
TEV"Be glad about this"
NJB"This is great joy to you"

This is a present middle indicative (A. T. Robertson) or imperative (Barbara and Timothy Friberg). Believers continue to exalt because of their secure relationship with God (cf. 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).

▣ "you have been distressed" This is an aorist passive participle. The unexpressed agent of the passive voice is the evil one; God uses even evil for His good purposes. Even Jesus Himself was perfected by the things He suffered (cf. Heb. 5:8-9). Suffering serves a needed goal in the life of faith!

The theological dilemma is that suffering has three possible sources

1. the evil one

2. a fallen world

3. God

a. for temporal punishment of sin

b. for Christlike maturity

The problem is I never know which one it is! So I choose to believe that if it comes, yea when it comes, God will use it for His purposes. My favorite book in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.

▣ "by various trials" This Greek adjective means variegated or multicolored (cf. 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. See Special Topic on Greek Terms for "Testing" and their Connotations at Mark 1:13b.

▣ "being more precious than gold" In this life our greatest gift to God is our faith (cf. John 20:27; 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 only comes 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).

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). See Special Topic at Mark 1:15.

▣ "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. See SPECIAL TOPIC: GLORY (DOXA) at Mark 10:37.

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). See Special Topic at 1 Peter 1:5. This future aspect is often characterized as "glorification" (cf. Rom. 8:29-30). Believers will one day see Jesus as He is and be changed into His likeness (cf. 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). 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.

CONTEXTUAL INSIGHTS INTO VERSES 1:10-21

A. 1 Pet. 1:10-12 deals with the Old Testament prophets' knowledge of NT salvation in Christ.

B.  "The Spirit" through the prophets, reveals three things to believers in 1 Pet. 1:11-12.

1. the suffering of the Messiah (Gen. 3:15; Psalm 22; Isa. 52:13-53:12)

2. the glory that will follow (Isaiah 56-66)

3. the prophets were speaking of more than just their own day (i.e., Isaiah, Ezekiel, Daniel, Micah, Zechariah)

C. In 1 Pet. 1:13-17, Peter asks believers to do six things to protect themselves

1. gird their minds, 1 Pet. 1:13

2. keep sober in spirit, 1 Pet. 1:13

3. fix their hope on end-time grace, 1 Pet. 1:13

4. do not be conformed to present age, 1 Pet. 1:14

5. live holy lives, 1 Pet. 1:15

6. live in respect of God, 1 Pet. 1:17

7. fervently love one another (seventh added from 1 Pet. 1:22)

WORD AND PHRASE STUDY

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) 1 Pet. 1:2, which describes the work of the Triune God in salvation; (2) 1 Pet. 1:3-5, which describe God keeping and protecting this salvation; and (3) 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 see and hear what Jesus was doing and saying.

Even Isaiah's prophecy about a virgin birth (cf. 1 Pet. 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"searching out the time and circumstances"

This implies both a person and a time. They expected a Davidic Messiah to break into history at a specific God-appointed time. Like us, they "looked through a glass darkly" (cf. 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

▣ "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), but the OT Israelites were expecting the Messiah to come as a conquering hero to judge all mankind and restore Israel to a place of prominence and power. They simply missed the two comings of the Messiah which are revealed by Jesus' life and teachings (i.e., Savior, Judge).

Below is an interesting chart of the kerygma found in H. Wayne House's Chronological and Background Charts of the New Testament, (p. 120).

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

▣ "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: PAUL'S VIEWS OF THE MOSAIC LAW

▣ "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).

▣ "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. 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 revealed Himself to angels through His dealings with fallen humanity (cf. 1 Cor. 4:9; Eph. 2:7; 3:10).

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"gird up the loins of your mind"
NRSV"prepare your minds for action"
TEV"have your minds ready for action"
NJB"your minds. . .ready for action"

This is an aorist middle participle used as an imperative. Its form denotes that a decisive act of personal choice is demanded. This is a Hebrew idiom, literally "gird up the loins of your mind." In the Ancient Near East both men and women wore robes. By reaching through the legs and pulling the back of the robe forward and tucking it into the belt, the robe became pants, which allowed strenuous action. Similar admonitions of preparation for mental activity is found in Rom. 12:2; Eph. 4:17,23.

▣ "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 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) and that His grace will be fully manifested at Jesus' return (cf. 1 John 3:2). Salvation is described by all Greek verb tenses. See Special Topic at 1 Peter 1:5.

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"

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"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."

▣ "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 (1) a person to welcome; (2) a truth about that person to believe; and (3) a life emulating that person to live (cf. Eph. 4:1; 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!

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

▣ "in all your behavior" Notice the emphasis on "all." The challenge is not selected righteousness, but pervasive holiness (cf. 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 has 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). See Special Topic below.

SPECIAL TOPIC: HOLY

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). See SPECIAL TOPIC: FATHER at Mark 13:32.

▣ "the One who impartially judges" God will call into account not only those who have never known Him, but also those who claim to know Him (cf. 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.

▣ "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;Ps. 28:4; 62:12; Pro. 12:14; 24:12; Isa. 3:10-11; Jer. 17:10; Hos. 4:9; Matt. 16:27; 25:31-46; Rom. 2:6; 1 Cor. 3:8; Gal. 6:7; Col. 3:25; Rev. 2:23; 20:12-13; 22:12).

▣ "conduct yourself in fear" There is an appropriate respect due a holy God (cf. 2 Cor. 5:21). That respect is that His children live godly lives, knowing that they will give an account to God for the gift of life and the gospel.

▣ "during the time of your stay on earth" This refers to believers sojourning in an alien land (cf. 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). See SPECIAL TOPIC: RANSOM/REDEEM at Mark 10:45.

NASB, NJB"from your futile way of life"
NKJV"from your aimless conduct"
NRSV"from the futile ways"
TEV"from the worthless manner of life"

There are two ways of interpreting this phrase.

1. It refers to OT traditions (cf. Isa. 29:13; 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.

2. 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. Lev. 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.

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; Ps. 22; Isa. 53; 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).

▣ "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).

▣ "in these last times" This refers to Jesus' incarnation at Bethlehem. He existed as deity from all eternity, but was clearly revealed in human form in Bethlehem according to prophecy (cf. Mic. 5:2).

The last days began with Jesus' birth as He inaugurated the Kingdom. They will be consummated at the Second Coming. See Special Topic: This Age and the Age to Come at 1 Peter 1:5.

▣ "who through Him are believers in God" This is literally "the ones. . .believing." The adjective pistos is used as a substantive ( "the believing ones").

The etymological background of the term believe (Hebrew emeth, Greek, pistis) helps establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on the abundance or intensity of human faith, but the object of that faith.

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 Cor. 15). Theologically all three persons of the Trinity were active in Christ's resurrection.

1. the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31)

2. the Spirit (Rom. 8:11)

3. the Son (John 2:19-22; 10:17-18)

▣ "and gave Him glory" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.

1. Jesus' resurrection from the dead

2. Jesus' ascension to the Father's right hand

See SPECIAL TOPIC: GLORY (DOXA) at Mark 10:37b.

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 (1) a person; (2) truth about that person; and (3) 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. See Special Topic: Truth at 2 Pet. 1:12.

▣ "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 (1) an individual faith response to God's offer of salvation through Christ and (2) a corporate experience of service to the body of Christ (cf. 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.

▣ "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 16:27 versus 17:23). In some passages like 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.

1. perfect tense = our salvation started in the past and continues into a current state of being

2. passive voice = we did not save ourselves, it was an outside act by the Triune God

3. This same verb form (different Greek word) is found in Eph. 2:5,8, which is also a wonderful verse on the believer's assurance and security.

▣ "not of seed which is perishable" Seed is a biblical metaphor for (1) procreation (i.e., used by the rabbis for sperm) or (2) physical descent (i.e., Gen. 12:1-3 for Abraham's descendants). It is that which brings forth life.

▣ "through the living and enduring word of God" Gospel preaching is personified as the means by which the Father has brought forth believers (cf. 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!

1:24 Verses 24-25a are 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.

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)!

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. Rom. 6). The tragedy is that believers continue to relinquish this God-given power and choose to return to evil (cf. Rom. 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).

▣ "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.

1. newborn babes, 1 Pet. 2:1

2. living stones forming a spiritual house, 1 Pet. 2:5

3. a priesthood, 1 Pet. 2:5,9

4. a people, 1 Pet. 2:9-10

5. aliens and strangers, 1 Pet. 2:11

6. 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"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 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

1. a past decision (aorist tense)

2. an ongoing process (present tense)

3. a past event culminating in a current state (perfect tense)

4. 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. See Special Topic at 1 Pet. 1:5.

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. Verse 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).

1. a word play between kindness (chrēstos) and Christ (Christos)

2. Psalm 34 was used by the early church during communion services

3. "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.

1. Is Peter writing to Jews or Gentiles, or both?

2. What is the central truth of Peter's prayer in 1 Pet. 1:3-9?

3. Why do Christians suffer?

4. Why is our salvation said to be still in the future?

5. What did the OT prophets long to know in 1 Pet. 1:10-12?

6. List the commands found in 1 Pet. 1:13-22.

7.  What do new believers need most?

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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.

1.  First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1 PETER 3:1-6
  ¹In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, ²as they observe your chaste and respectful behavior. ³Your adornment must not be merely external braiding the hair, and wearing gold jewelry, or putting on dresses; ⁴but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. ⁵For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; ⁶just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.

3:1 "In the same way" This points back to his admonition to the Christian citizens (cf. 1 Pet. 2:13) and Christian slaves (cf. 1 Pet. 2:18).

▣ "you wives, be submissive" This is a present middle participle like 2:18. This is a military term which means "to arrange oneself under authority" (cf. Eph. 5:21-33; Col. 3:18-19; Titus 2:4-5). This entire chapter is related to Peter's discussion of "submission" of believers to government (2:13-17) and believing slaves to their masters (2:18-20). Submission is not a negative term; it describes Jesus Himself. He was submissive to His earthly parents. He was submissive to His heavenly Father.

▣ "in order that" This is a purpose (hina) clause, which states the theological purpose for a wife's submission. It is always for evangelism! Believers are to model daily the Kingdom of God (cf. the Sermon on the Mount, Matthew 5-7).

▣ "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. This context is discussing unbelieving husbands. In the first century many mixed families were prevalent because one of the partners became a believer. This is not a biblical proof-text for marrying a non-believer!

▣ "any of them are disobedient" This is a present active indicative, which implies continual action. As biblical faith is an ongoing experience, so too, is unbelief!

▣ "to the word" In 1 Peter "the word" (i.e., logos) is a metaphor for Apostolic preaching of the gospel. Believers are born again by the word (cf. 1 Pet. 1:23). They are to desire the spiritual or sincere milk of the word (i.e., logikos, cf. 1 Pet. 2:2).

▣ "won" This is a future passive indicative. This term means "to profit." It is used of salvation in 1 Cor. 9:19-22. The natural goal of a believing wife is the salvation of her family. This should be the goal of all believers.

▣ "without a word" Her life of faith will speak louder and clearer than words! However, at some point words are needed to communicate the gospel message!

▣ "by the behavior" Our lifestyle often shouts louder than our words.

3:2 "observe" This term was used of eyewitnesses. Peter used it three times in his letters (cf. 1 Pet. 2:12; 3:2; 2 Pet. 1:16). Believers' lives are on display. Although it is a cliche it is true that believers' lives are the only Bible some people will ever read. Believers' lives are the only Jesus some people will ever know. What an awesome responsibility.

NASB"your chaste and respectful behavior"
NKJV"your chaste conduct accompanied by fear"
NRSV"the purity and reverence of your lives"
TEV"pure and reverent your conduct is"
NJB"the reverence and purity of your way of life"

Peter has used the term "fear," understood as respect earlier, in 1 Pet. 1:17 and 2:18 (cf. Acts 9:3; 10:2; Rom. 3:18; 13:7; Eph. 5:33; Rev. 11:18). Believers live selfless, godly, culturally acceptable lives for the purpose of Kingdom witness and evangelism.

The term "chaste" (agnos) is translated in several ways (pure, chaste, modest, innocent, blameless). It is used of women in 2 Cor. 11:2; Titus 2:5; and here.

3:3 "Your adornment must not be merely external" This is an emphasis on the inner qualities of a believer, not a prohibition against all cultural adornment. External cultural adornment can become a problem if it becomes ultimate and prideful and characterizes an evil heart (cf. Isa. 3:18-24). How one dresses is a window into the heart (cf. 1 Pet. 3:4).

The term "adornment" is a unique usage of the term, kosmos (the verb form in 1 Pet. 3:5). This usage is where we get the English word "cosmetic."

▣ "braiding the hair, and wearing gold jewelry, or putting on dresses" All of these refer to the expensive and elaborate hair and clothing fashions of the women in Greco-Roman first century. Believers must not desire or emulate this lust for social acceptance and social ranking based on outward ornaments. This does not imply we should wear rags, but that believers should dress in ways which are socially acceptable to their particular culture and time, but do not draw undue attention to themselves.

3:4 "the hidden person of the heart" This refers to the new person after salvation. The New covenant has given a new heart and spirit (cf. Ezek. 36:22-38). For "heart" see Special Topic at Mark 2:6.

▣ "the imperishable quality" Peter has used this term of (1) God's imperishable inheritance, which He guards for believers in heaven (i.e., 1:4) and (2) of believers being born again of imperishable seed (i.e., 1:23).

Paul uses this same term of our new resurrection bodies in 1 Cor. 15. and of believers' incorruptible crown in 1 Cor. 9:25.

▣ "gentle and quiet spirit" The first term praus (meek, gentle) describes Jesus in Matt. 11:29 and 21:5 and is to characterize believers in the beatitudes (cf. Matt. 5:5). It is also used in 1 Pet. 3:15 to characterize a believer's witness.

The second term, hēsuchios or hēsuchia, is used several times in Paul's writings to describe believers as quiet, tranquil, peaceful, or restful (cf. 1 Thess. 4:11; 2 Thess. 3:12; 1 Tim. 2:2,11,12).

There is an implied contrast between the changing styles of the world (cf. 1 Pet. 3:3) and the settled character of a redeemed life (cf. 1 Pet. 3:4).

3:5 "being submissive" This is the general theme of this entire context (believers submit to civil authority, 1 Pet. 2:13-17; believing slaves submit to masters, 1 Pet. 2:18-20; Christ submits to the Father's plan, 1 Pet. 2:21-25; believing wives submit to husbands, 1 Pet. 3:1-6). It is an observable reorientation from the Fall of Genesis 3. Believers no longer live for themselves, but for God.

3:6 "Sarah. . .calling him Lord" This is an OT example (i.e., Gen. 18:12) of a godly woman's submission.

▣ "you become her children" Old Testament saints are often used to encourage believers (cf. Heb. 11). They are also used to show that believers are fully accepted by God by faith in Christ (cf. Rom. 2:28-29; 4:11; Gal. 3:7,9). We are of the faith family of Abraham and Sarah. We are the new people of God. The new Israel of faith (cf. Gal. 6:16; 1 Pet. 2:5,9).

▣ "if you do what is right" See note at 1 Pet. 2:14. The conditional element ( "if") expressed in the English translation (NASB, NKJV, TEV) is not in the Greek text, but is implied. The life of faith has observable characteristics.

▣ "without being frightened by any fear" This is another characteristic of the life of faith (cf. 1 Pet. 3:6,14). This may be an allusion to Prov. 3:25 and the truth of Ps. 23:4; 27:1; and 91:5.

NASB (UPDATED) TEXT: 1 PETER 3:7
 ⁷ You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

3:7 "You husbands" This section to believing husbands is much shorter than that addressed to believing wives; however, it reflects a radically positive balance for Peter's day, much like Paul's (cf. Eph. 5:21-31).

▣ "in an understanding way" This could refer to (1) the truths of Scripture (i.e., Gen. 1:26-27; 2:18-25; Gal. 3:28) or (2) being mindful of women's unique physical structure (see note below).

▣ "weaker vessel" This means physically (cf. Job 4:19; 10:9; 33:6; 2 Cor. 4:7), not spiritually or intellectually (cf. Gal. 3:28). Some commentators relate it to social status. This same "vessel" may be used in 1 Thess. 4:4 as a reference to one's wife (or an idiom of describing an eternal spirit within a physical body made from clay, cf. Gen. 2:7; 3:19).

▣ "show her honor as a fellow heir of the grace of life" This reflects the spiritual equality (i.e., co-heirs, cf. 1 Pet. 1:4-5) of men and women (cf. Gen. 1:27; 2:18; Gal. 3:28). In some ways even now salvation removes the consequences of the Fall (cf. Gen. 3:16) and restores the mutuality between men and women of Genesis 1-2.

▣ "so that your prayers will not be hindered" How believing couples treat one another affects their relationship with God (cf. 1 Cor. 7:5).

NASB (UPDATED) TEXT: 1 PETER 3:8-12
 ⁸To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; ⁹not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. ¹⁰For, "The one who desires life, to love and see good days, Must keep his tongue from evil and his lips from speaking deceit. ¹¹He must turn away from evil and do good; He must seek peace and pursue it. ¹²For the eyes of the Lord are toward the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil."

3:8

NASB"To sum up"
NKJV, NRSV,
NJB"Finally"
TEV"To conclude"

This is a Greek idiom ( "now the end") which means "in summation," not of the entire letter, but of this context on submission (cf. 1 Pet. 2:13-17,18-25; 3:1-7,8-22).

▣ "all of you be" This is addressed to the entire community of faith. There is no verb in this list of encouraged attributes.

NASB"harmonious"
NKJV"of one mind"
NRSV"unity of spirit"
TEV"the same attitude"
NJB"you should all agree among yourselves"

This is literally a compound of homos (one or the same) and phrēn (mind or thinking). The same concept is encouraged in John 17:20-23; Rom. 12:16; Phil. 1:27 and 2:2.

NASB, NJB"sympathetic"
NKJV"having compassion for one another"
NRSV"sympathy"
TEV"having the same feelings"

This is literally a compound of sun (with) and paschō (to suffer). We get the English term "sympathy" from this Greek compound. In times of persecution and trials this is so important, as are the other qualities mentioned in 1 Pet. 3:8.

NASB"brotherly"
NKJV"love as brothers"
NRSV"love for one another"
TEV"love one another"
NJB"love the brothers"

This is literally a compound of philos (love) and adelphos (brother). This is, of course, the generic use of brother. Possibly a better way to express this is "show family love for all believers"( cf. Rom. 12:10; 1 Thess. 4:9). This reflects Jesus' command in John 13:34; 1 John 3:23; 4:7-8,11-12,19-21. In Koine Greek philos and agapē were usually synonyms (compare John 3:35 and 5:20).

NASB"kindhearted"
NKJV"tenderhearted"
NRSV"a tender heart"
TEV"be kind"
NJB"have compassion"

This is a compound of eu (good) and splagchnon (viscera, bowels). The ancients believed that the lower viscera (cf. Acts 1:18) were the seat of the emotions (cf. Luke 1:28; 2 Cor. 6:12; Phil. 1:8). This compound calls on believers to have "good feelings" toward one another (cf. Eph. 4:32).

NASB"humble in spirit"
NKJV"courteous"
NRSV"a humble mind"
TEV"humble"
NJB"self-effacing"

This is a compound of tapeinos (humble) and phrēn (minded). It is used in Acts 20:19; Eph. 4:2 and Phil. 2:3. This is a uniquely Christian virtue. It means the opposite of self-assertion and egocentric pride.

3:9 "not returning evil for evil" This is a present active participle used as an imperative. This refers to true forgiveness (cf. Pro. 17:13, 20:22; Rom. 12:17, 1 Thess. 5:15). Remember that 1 Peter is written to persecuted and suffering believers, but they must respond as Christ responded to unfair treatment.

▣ "insult for insult" This reflects Jesus' life (cf. 1 Pet. 2:23).

▣ "but giving a blessing" This is another present active participle used as an imperative. Literally it means "to speak well of" or "eulogize" in English (cf. Matt. 5:10,12,44, 6:14-15; Luke 6:28; Rom. 12:143; 1 Cor. 4:12).

3:9 "but you were called for the very purpose" This is exactly the same truth stated in 1 Pet. 2:21. Suffering, like Christ's example, is the believer's means of maturity (cf. Heb. 5:8) and witness (cf. 1 Pet. 3:15).

▣ "that you might inherit a blessing" This reflects the words of Jesus in Matt. 5:44 and Luke 6:28. The believer's inheritance has been a recurrent theme (cf. 1 Pet. 1:4-5; 3:7,9). We are family members with God and co-heirs with Jesus (cf. Rom. 8:17).

3:10-12 This is a quote from Psalm 34, from the MT and not the Septuagint. The Psalm is also alluded to in

1. 1 Pet. 2:3 – Ps. 34:8 (cf. Heb. 6:5)

2. 1 Pet. 2:22 – Ps. 34:13

3. 1 Pet. 3:10 – Ps. 34:12-13

4. 1 Pet. 3:11 – Ps. 34:14 (cf. Rom. 14:19; Heb. 12:14)

5. 1 Pet. 3:12 – Ps. 34:15-16

▣ Notice the three admonitions.

1. must keep his tongue from evil (1 Pet. 3:10, see SPECIAL TOPIC: HUMAN SPEECH at Mark 7:20)

2. must turn away from evil (1 Pet. 3:11)

3. must seek peace and pursue it (1 Pet. 3:11)

This shows the human aspect of the believer's covenant response. The reasons for believers' actions are given in 1 Pet. 3:12:

1. the Lord takes personal notice toward the righteous

2. the Lord hears the righteous

3. the Lord is personally against the wicked

Throughout the Psalms "the Lord" originally referred to YHWH, the covenant God of Israel, yet in this context it refers to Jesus, the bringer of the new covenant (as do 1:25 and 2:3). This is a common technique of NT authors to affirm the deity of Jesus.

NASB (UPDATED) TEXT: 1 PETER 3:13-22
 ¹³Who is there to harm you if you prove zealous for what is good? ¹⁴But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, ¹⁵but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; ¹⁶and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. ¹⁷For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. ¹⁸For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; ¹⁹in which also He went and made proclamation to the spirits now in prison, ²⁰who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. ²¹Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, ²² who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

3:13 "Who is there to harm you" This may be an allusion to Ps. 118:6 because this Psalm is quoted in 1 Pet. 2:7 and 9. This same truth is expressed in Rom. 8:31-34.

Believers must be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through. We must not be afraid (i.e., 1 Pet. 3:14).

It is ironic that those protected by the Lord are often the ones who are being persecuted. Knowing, loving, and serving God does not insulate one from pain, unfair treatment, even death. It may look like evil has won, but wait, even amidst suffering, the believer is blessed (cf. Matt. 5:10-12; Acts 5:41).

▣ "if you prove zealous for what is good?" This is a third class conditional sentence which means potential action. They were suffering expressly because they were Christians (cf. 1 Pet. 3:14; 2:19; 3:16; 4:16). However, notice the contingency (i.e., subjunctive mood), "zealous for what is good"!

3:14 "But even if you should suffer" This is a rare fourth class conditional sentence (farthest condition from reality), which means possible, but not certain action (cf. 2 Tim. 3:12). Not every believer everywhere was suffering. Suffering was never and is never the experience of every Christian, but every Christian must be ready (cf. 1 Pet. 4:12-16; John 15:20; Acts 14:22; Rev. 8:17)!

▣ "righteousness" In this context it must refer to godly living or our verbal witness about the gospel. See Special Topic following.

SPECIAL TOPIC: RIGHTEOUSNESS

▣ "you are blessed" This is a different term from 1 Pet. 3:9. This is the term used in the Beatitudes of Jesus' Sermon on the Mount (cf. Matt. 5:10-12). Believers are linked with the OT prophets as God's light and revelation to a lost world. By our witness even amidst persecution, the unbeliever may turn and praise God (cf. 1 Pet. 3:1,8-9).

▣ "and do not fear their intimidation" This is an allusion to Isa. 8:12-13 (see similar concept in Isa. 50:9; 54:17; Rom. 8:31-38). Literally it is "fear not their fear." This phrase could be understood in two ways: (1) the fear of God that the persecutors felt or (2) the fear they instill in others. Lack of fear is a characteristic of the child of God (cf. 1 Pet. 3:6).

3:15 "but sanctify" This is an aorist active imperative, which implies a decisive past act of setting someone apart for God's use (this may also reflect Isa. 8:14, which has "sanctuary"). Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. John 17:19).

Notice that in 1 Thess. 5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith (compare Ezek. 18:31 with 36:26-27). God is sovereign, yet humans are also free and must exercise that freedom in God's will. And how are we to sanctify Christ?

1. with our love for one another (cf. 1 Pet. 3:8-9)

2. with our lives (cf. 1 Pet. 3:13-14)

3. with our verbal witness (cf. 1 Pet. 3:15)

▣ "Christ as Lord" The King James Version has "Lord God," which reflects Isa. 8:12-13, which has "the Lord of hosts," while 1 Pet. 3:14 is a Messianic text. However, the ancient Greek manuscripts P⁷², א, A, B, and C have "Christ as Lord," which fits this context better.

▣ "in your hearts" "Hearts" is an OT idiom referring to the whole person. See SPECIAL TOPIC: THE HEART at Mark 2:6.

▣ "always being ready to make a defense" This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Acts 19:33; 22:1; 25:16; 26:1,2,24). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!

▣ "for the hope that is in you" Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ's promises and return.

SPECIAL TOPIC: HOPE

▣ "with gentleness and reverence" The first term is used of wives in 1 Pet. 3:4, where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer's relationship to others, even those who instigate persecution (cf. 2 Tim. 2:25).

The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1 Pet. 1:17; 2:17,18; 3:2,15). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.

3:16 There is some confusion as to where 1 Pet. 3:16 starts. NASB and NKJV start here and UBS⁴, NRSV, TEV, and NJB start it a phrase earlier.

▣ "keep a good conscience" This is a present active participle used as an imperative.

There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4).

Conscience is a developing understanding of believers' motives and actions based on

1. a biblical worldview

2. an indwelling Spirit

3. a knowledge of the word of God

4. the personal reception of the gospel

Peter has used this expression three times, 1 Pet. 2:19; 3:16 and 21. This is exactly what religious legalism could not provide, but the gospel can.

▣ "so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame" See notes at 1 Pet. 2:12 and 2:15.

3:17 "if God should will it so" This is a rare fourth class conditional as in 1 Pet. 3:14. Peter has consistently expressed the contingency, but not certainty, of suffering and persecution (cf. 1 Pet. 1:6; 2:15; 3:17; 4:14).

3:18-22 Richard N. Longenecker, Biblical Exegesis In the Apostolic Period, pp. 69, 172, asserts that these verses are from a baptismal hymn. Grant Osborne, The Hermeneutical Spiral, thinks just 1 Pet. 3:18 is poetic (none of the translations used in this commentary print it as a poem). If it is hymnic or poetic, then it should not be "pushed" for doctrine!

3:18 "for Christ also died for sins" This phrase is used in the Septuagint for "a sin offering" (cf. Lev. 5:7, 6:30; Isaiah 53; 2 Cor. 5:21). This phrase speaks of the vicarious, substitutionary death of Jesus, as does 2:22-24.

There are two parts of this phrase which have Greek variants.

1.  "Christ died" (cf. NASB, TEV, NJB). This is found in the Greek manuscripts P⁷², א, A, B, and C. Other ancient Greek uncials have "suffered" (NKJV, NRSV, i.e., MSS B, K and P). "Suffered" fits both the context and Peter's vocabulary (he uses "suffered" eleven times) best, but if it were original why would any scribe have changed it to "died"?

2.  "For sins." There are over seven variants of this section of the verse. Most of them incorporate "for us" or "on behalf of us." The problem is that the Greek preposition peri is used in connection with sin instead of the more expected huper.

▣ "once for all" This is the theme of the book of Hebrews (cf. Rom. 6:10; Heb. 7:17; 9:12,18,26,28; 10:10). Christ is the perfect, effective, once-given sacrifice for sin!

▣ "the just for the unjust" This may be an allusion to Isa. 53:11-12 and could be translated "the righteous for the unrighteous" (cf. NRSV). "The righteous one" may have been a title for Jesus in the early church (cf. Acts 3:14; 7:52; 1 John 2:1,29; 3:7). It emphasizes His sinless life (cf. 1 Pet. 1:19; 2:22) given on behalf of the sinful (cf. 1 Pet. 2:24).

▣ "in order that" This is a purpose (hina) clause.

▣ "He might bring us to God" This refers to "access" or "introduction" to deity (cf. Rom. 5:2; Eph. 2:18; 3:12). Jesus' death restores the relationship with God lost in the Fall. The image of God in mankind is restored through Christ. Believers have the possibility of intimacy with God as Adam and Eve experienced in Eden before the Fall of Genesis 3.

▣ "having been put to death in the flesh, but made alive in the spirit" There is a contrast (parallelism) between Jesus' physical body (cf. 1 Pet. 4:1) and His spiritual life (cf. 1 Pet. 4:6; 1 Cor. 15:45). This same truth may be reflected in the early creed or hymn recorded in 1 Tim. 3:16.

Both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection, cf. Rom. 1:3-4) performed by an outside agency (i.e., the Father or the Holy Spirit). It is difficult in this passage to determine whether "spirit" should be capitalized (i.e., Holy Spirit) or not (i.e., Jesus' human spirit). I prefer the latter (as does A. T. Robertson), but F. F. Bruce prefers the former.

▣ "made proclamation to" This is the Greek term kērussō, which means to proclaim or publicly announce. In the related passage, 4:6, the verb is euangelizō, which refers exclusively to preaching the gospel. It is uncertain whether a distinction should be drawn in this context between these two terms (cf. Mark 5:20; Luke 9:60, where kērussō is used of gospel proclamation). I think they are synonyms.

▣ "the spirits" There are two theories concerning this: (1) dead men (4:6; Heb. 12:23) or (2) evil angels (Gen. 6; 2 Pet. 2:4-5; Jude 6: I Enoch). Humans are not referred to in the NT as "spirits" without other qualifiers (cf. F. F. Bruce, answers to Questions, p. 128).

▣ "now in prison" There are several items in the text which must be linked together in some way to determine to what Peter is referring:

1. Jesus was "in the spirit" (1 Pet. 3:18)

2. Jesus preached to spirits who were imprisoned (1 Pet. 3:19)

3. these spirits were disobedient in the days of Noah (1 Pet. 3:20)

When all of these are compared, a message to the fallen angels of Gen. 6 or the humans of Noah's day who drowned seem the only textual options. Noah's day is also mentioned in 2 Pet. 2:4-5, along with Sodom and Gomorrah (cf. 2 Pet. 2:6). In Jude rebellious angels (cf. Jude 6) and Sodom and Gomorrah (cf. Jude 7) are also linked together.

It is unclear from the larger context why Peter even mentions this subject unless he is using the flood as an analogy to baptism (i.e., being saved through water, cf. 1 Pet. 3:20).

Two of the major points of contention in interpreting this passage are (1) when and (2) the content of Christ's preaching?

1. the preexistent Christ preached through Noah (cf. 1 Pet. 1:11 where the Spirit of Christ preaches through the OT writers) to the people of his day, now imprisoned (Augustine)

2. Christ, between death and resurrection, preached to the imprisoned people of Noah's day

a. condemnation to them

b. salvation to them (Clement of Alexandria)

c. good things to Noah and his family (in Paradise) in front of them (in Tartarus)

3. Christ, between death and resurrection, preached to

a. the angels who took human women and had children by them (cf. Gen. 6:1-2)

b. the half-angel, half-human offspring of Gen. 6:4 (see Special Topicic at Genesis 6 online at www.freebiblecommentary.org). The content of the message was their judgment and His victory. I Enoch says these disembodied half-angel/half-humans are the demons of the NT.

4. Christ as the victorious Messiah ascended through the heavens (i.e., angelic levels of the Gnostics or the seven heavens of the rabbis, cf. 1 Pet. 3:22; Eph. 4:9). II Enoch 7:1-5 says that the fallen angels are imprisoned in the second heaven. He, by this very act, announced His victory over the angelic realms (i.e., all spiritual opposition, cf. the Jerome Bible Commentary, p. 367). I like this option best in this context.

SPECIAL TOPIC: Where Are the Dead?

3:20 "when the patience of God kept waiting" This is a compound of mēkos (distant, remote) and thumos (anger). This is an imperfect middle (deponent) indicative, implying God Himself continued to wait again and again. God's long-suffering, slow to avenge, loving patience characterizes His dealings with rebellious humans (cf. 1 Pet. 3:20; Exod. 34:6; Neh. 9:16-23; Ps. 103:8-14; Joel 2:13; Micah 6:18-20; 2 Pet. 3:15; Rom. 2:4; 9:22). This godly character is also to be manifest in His children (cf. 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2 Tim. 3:10; 4:2).

In Peter's writings God is depicted as patiently waiting and withholding His judgment so that people may be saved.

1. He waited in the days of Noah, 1 Pet. 3:20

2. He delayed the Second Coming, 2 Pet. 3:9

God wants all people to be saved (cf. 2 Pet. 3:9,15)!

▣ "who once were disobedient. . .Noah" This seems to refer to the angels of Genesis 6 (cf. 2 Pet. 2:4-5; Jude 6) or the unbelieving humans of Noah's day.

▣ "were brought safely through the water" Contextually it seems that Peter brings up the historical account of Noah and the flood as a way to talk about being "saved" (OT physical delivery versus NT spiritual salvation) through water (i.e., OT flood of Genesis 6-9 versus Christian baptism). If I Enoch is the background, then Noah and his family (i.e., all mankind) were saved by the flood waters from the evil, mixed race of humans and angels.

3:21

NASB"corresponding to that"
NKJV"there is also an antitype"
NRSV"which this prefigured"
TEV"which was a symbol pointing to"
NJB"corresponding to this"

This is the Greek term antitupon, which is a compound of anti (i.e., as over against or corresponding to) and tupos (an image or copy). This is the only example of the adjective in the NT, but the noun is in Heb. 9:24. This phrase shows the symbolic, typological nature of Peter's reference.

▣ "baptism" Baptism was the early church's opportunity for a person's public profession (or confession). It was/is not the mechanism for salvation, but the occasion of a verbal affirmation of faith. Remember the early church had no buildings and met in homes or often in secret places because of persecution.

Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Acts 2:38,41; 10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ's own experience (cf. Rom. 6:7-9; Col. 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.

▣ "saves you" This term is used mostly in the OT for physical deliverance, but is used mostly in the NT for spiritual deliverance. In this context of persecution it obviously has both connotations.

▣ "but an appeal to God for a good conscience" This shows that it is not the ritual of baptism that saves, but a believer's attitude toward God (cf. 1 Pet. 3:16). However, I would add that baptism is not an option but (1) an example given by Jesus (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:31-34 and (2) a command from Jesus (cf. Matt. 28:19) for all believers. The NT knows nothing of unbaptized believers. In the NT baptism was inseparably related to one's profession of faith.

See note on "conscience" at 1 Pet. 3:16.

▣ "through the resurrection of Jesus Christ" This shows that the essence of salvation is in Jesus' resurrection (cf. Rom. 1:4-5), not our baptism. This line of thought is clearly seen in Rom. 6:3-4. Baptism by analogy, by immersion, symbolizes death, burial, and resurrection. In reality the mode is not as significant as the heart of the candidate.

3:22 "who is at the right hand" This is an anthropomorphic metaphor of authority, power, and prestige (cf. 1 John 2:1). This imagery is drawn from Ps. 110:1.

The Bible uses human language to describe supernatural persons, places, and events. It is obviously analogous, symbolic, and metaphorical. It is able to communicate reality, but within limits (limits of (1) our fallen human perception and (2) its physical, time-bound, cultural particularity). It is adequate, but not ultimate.

▣ "angels and authorities and powers had been subjected to Him" This seems to refer to angelic ranks (cf. Rom. 8:38-39; 1 Cor. 15:24; Eph. 1:20-21, 6:12; Col. 2:15; I Enoch). It shows Christ's complete authority and power over the spiritual realm.

Although 1 Peter is not directly addressing Gnosticism, it is clear from other NT writings (Col., Eph,. 1 Tim., Titus, and 1 John) that the cultural context of the first century Greco-Roman world was impacted by this philosophical/theological thinking. In second century gnosticism (and the Nag Hammadi texts) the Greek term pleroma (fullness), used often by Paul, refers to the "fullness of God," the angelic levels (aeons i.e., possibly the Jewish seven heavens) between a high good god and lesser gods. Jesus is the key to heaven, not secret passwords or knowledge related to these intermediary angelic/demonic beings.

Even if the Gnostic aeons are not the focus of the passage it seems that angels are! This would imply that the "spirits in prison" refers to the disobedient angels who took human women and produced offspring (cf. Gen. 6:1-4).

SPECIAL TOPIC: GNOSTICISM

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.

1. Were the writers of the NT male chauvinists?

2. How should women dress? (Send for my tape #1337 entitled "A Theology of Christian Dress")

3. How can our family relationships affect our prayers?

4. List the characteristics that should guide our social relationships.

5. Why do Christians suffer?

6. Should every Christian be a verbal witness?

7. Who are the spirits in prison?

8. Does baptism save us? (Send for my tape #1962 entitled "Baptismal Regeneration")

Copyright © 2013 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1 PETER 5:1-5
 ¹Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, ²shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; ³nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. ⁴And when the Chief Shepherd appears, you will receive the unfading crown of glory. ⁵You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble.

5:1 "elders. . .fellow elder" There is a play on the term elder (presbuteros) in 1 Pet. 5:1 and 5. The term is apparently used as a title of leadership (cf. 1 Pet. 5:1) and a designation of age (cf. 1 Pet. 5:5). The use of this term is surprising considering that it is basically the Jewish tribal designation of leadership, while "bishop" or "overseer" (episcopos) was the Greek city-state designation for leadership. 1 Peter uses Jewish terms to address Gentile believers.

Peter calls himself a "fellow elder," the term presbuteros plus the preposition syn, which implies "joint participation with." Peter does not assert his Apostolic authority (cf. 2 John 1 where another Apostle calls himself "elder"), but admonishes (i.e., "I exhort," a present active indicative) the local leaders to act and live appropriately in the light of

1. Christ's example

2. nearness of His return

The early churches did not have paid positions of leadership, but recognized the God-given gifts of ministry and leadership within each local church. This affirmation of giftedness had to be balanced with the cultural reverence for "aged-wisdom," especially among the Jewish believing community. Therefore, Peter addresses both types of leadership.

Also notice that "elders" is plural. This may refer to (1) a number of house church leaders (cf. Acts 20:17) or (2) the different spiritual gifts among a body of leaders (cf. Eph. 4:11), which clearly states that ministry belongs to all believers. This is parallel to the concept of "a kingdom of priests" (cf. 1 Pet. 2:5,9).

▣ "witness of the suffering of Christ" This is an affirmation of Peter's eyewitness recollection of the life of Jesus (cf. Acts 3:15; 10:39). It may also reflect Peter's memory of Jesus' words in Acts 1:8. The term "suffering" refers to the crucifixion. Peter uses the term suffering often (cf. 1 Pet. 1:11; 2:19,20,21,23; 3:14,17,18; 4:1[twice],13,15,19; 5:1,10). This discussion about Jesus' suffering as both redemptive and as an example believers are to emulate, forms a major theme in 1 Peter.

▣ "partaker also of the glory that is to be revealed" This is not only a future reference to the Second Coming (cf. 1 Pet. 1:5,7; 4:13; 5:4), but possibly a backward eyewitness (flashback) reference to the Transfiguration (cf. Matt. 17; Mark 9:2-8; 2 Pet. 1:16-18). See Special Topic: Glory at Mark 10:37.

5:2 "shepherd the flock of God" This is an aorist active imperative. "Shepherd" is an OT metaphor for God (cf. Ps. 23:1; 100:3). It became a title for leaders (cf. Ezek. 34:7-10). Sheep needed constant care, protection, and attention. Jesus is called the "Good Shepherd" in John 10 and He tells Peter to be a pastor to His sheep in John 21.

In the NT there are several titles for local church leaders.

1. elders

2. overseers or bishops

3. shepherds or pastors

These seem to be used interchangeably (cf. Acts 20:17,28 and Titus 1:5,7).

NASB"exercising oversight"
NKJV"serving as overseers"
NRSV"exercising the oversight"
TEV-omits-
NJB-omits-

Several ancient Greek manuscripts (i.e., P⁷², אi², A, P, and the Vulgate) include the verbal form (present active participle) of "overseer" used in conjunction with the work of elders. Some ancient manuscripts omit the participle (i.e., א^* and B). It is uncertain whether the omission is purposeful by scribes uncomfortable with mixing the offices or roles of elders and overseers.

5:2-3 This begins a series (cf. 1 Pet. 5:2-3) of contrasting qualifications for church leaders.

One wonders how much these negatives reflect actual conditions of the leadership of some of the house churches related to the false teachers (cf. 2 Peter).

▣ "according to the will of God" This phrase is present in many ancient Greek manuscripts (i.e., P⁷², אi², A, and P), but it is omitted in MSS B, K, and L. It is present in most modern English translations, but absent in the KJV. Peter uses this phrase often in 1 Peter (cf. 1 Pet. 2:15; 3:17; 4:2,3,19). Therefore, it was probably original.

▣ "examples" See Special Topic following.

5:4 "the Chief Shepherd" Peter's terminology for Christ as Shepherd (cf. 1 Pet. 2:25) may have come from his conversation with the resurrected Lord recorded in John 21:15-17. Here Peter calls Christ by the compound term archi plus poimen, meaning the high or first shepherd (cf. John 10:1-18). In Heb. 13:20 Christ is described as "the great Shepherd." All other leaders ( "elders" or "overseers") are under-shepherds.

It is possible that Peter is alluding to Isa. 63:11, where Moses is called "shepherd."

▣ "appears" This is another reference to the Second Coming (cf. 1 Pet. 5:1; 1:5,7; 4:13).

▣ "unfading crown of glory" In context (i.e., 1 Pet. 5:1-5) this refers to the "under shepherds." Peter mixes an athletic metaphor (cf. 1 Cor. 9:23) with a floral metaphor. This unfading crown of glory may refer to the believer's inheritance guarded by God in 1 Pet. 1:4. It is parallel to

1. Paul's "crown of righteousness" in 2 Tim. 4:8

2. James' "crown of life" in James 1:12

3. Jesus' "crown of life" in Rev. 2:10; 3:11

It is a symbol of the believer's victory in the battle against sin, self, as well as their patient, faithful suffering for Christ's sake.

5:5 "you younger men" In Jewish society a man was considered young until forty years of age. There was to be no generation gap or warfare within the believing community, but mutual respect (i.e., "likewise" of 1 Pet. 5:5).

▣ "be subject to your elders" This is an aorist passive imperative describing a settled manner of life. The context implies that the "elders" of 1 Pet. 5:1 are the same as the "elders" of 1 Pet. 5:5. However, "younger" must reflect an age contrast (cf. 1 Tim. 5:1, which refers to an older person, while 1 Tim. 5:17 refers to a church leader). See Special Topic: Submission at 1 Pet. 2:13.

▣ "and all of you" Peter is moving from admonitions to church leaders and other men of the congregation to all members of the church (cf. Eph. 5:21). It is crucial that believers understand their personal responsibility for peace and unity in the fellowship (cf. Eph. 4:2-3).

▣ "clothe yourselves" This is an aorist middle imperative. Putting on and taking off clothing is a biblical idiom for believers' ethical lifestyles (cf. Job 29:14; Ps. 109:29; Isa. 61:10; Eph. 4:22,24,25,31). They are to put on the characteristics of God and strip themselves of any competitive spirit.

The Greek term for "clothe" is literally "gird." It is possible that Peter is reflecting on Jesus' actions in the upper room, recorded in John 13:2-11 (Jesus girds Himself with a slave's apron and washes the disciples' feet). Peter had seen true humility and now calls on believers to emulate Christ (cf. Phil. 2:8; James 4:10).

▣ "humility" This is a compound term of "humility" and "mind." See note at 1 Pet. 3:8.

▣ "toward one another" This is an emphasis on community (cf. 1 Pet. 3:9; Eph. 5:21). Believers are given (and gifted, cf. 1 Cor. 12:7) for one another. We stand or fall together!

▣ "for God is opposed to the proud, but gives Grace to the humble" This is a quote from Pro. 3:34 (cf. James 4:6). The term "grace" is used in its OT sense of "favor."

NASB (UPDATED) TEXT: 1 PETER 5:6-11
 ⁶Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, ⁷casting all your anxiety on Him, because He cares for you. ⁸Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. ⁹But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. ¹⁰After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. ¹¹To Him be dominion forever and ever. Amen.

5:6 "humble yourselves" This is an aorist passive imperative. This is a characteristic of Jesus (cf. Matt. 11:29) which becomes a standard for His followers (cf. James 4:10).

▣ "the mighty hand of God" This is an anthropomorphic phrase (cf. James 4:6,10) which speaks of God's care, provision, and faithful love, even amidst persecution. He is the "unseen hand," as in Esther!

▣ "that He may exalt you" This reflects Jesus' words in Matt. 23:12 and James' admonition in James 4:6. YHWH is regularly depicted as resisting the proud and exalting the lowly (cf. Job 5:11; Ps. 138:6; Pro. 3:34; Ezek. 17:24; 21:26).

NASB"at the proper time"
NKJV, NRSV,
NJB"in due time"
TEV"in his own time"

In context this serves two theological purposes: (1) currently these readers are going through persecution, not exaltation and (2) the time of exaltation is at the Second Coming. Alertness, humility, and lack of anxiety are crucial in the face of Satanic-inspired persecution.

5:7 "casting all your anxiety on Him" This is an aorist active participle used as an imperative and may be an allusion to Ps. 55:22 in the Septuagint. This is an idiom of mentally placing one's concerns on Christ (cf. Matt. 6:25). He carries them for us even amidst persecution and suffering. He bore our sin and now He bears our anxiety and fear!

Believers can do this because we know He cares for us. We know this from:

1. His death (cf. 1 Pet. 2:22-24; 3:18)

2. His intercession (cf. 1 John 2:1-2)

3. His shepherding (cf. 1 Pet. 2:25; 5:4)

5:8 "Be of sober spirit, be on the alert" These are aorist active imperatives. Believers are to make a decisive choice to be mentally alert (cf. Matt. 24:42; 25:13; 26:41; Mark 13:35,37; 14:38; Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Thess. 5:6,10; Rev. 3:2-3; 16:15). Peter has emphasized these (i.e., sober and alert) before (cf. 1 Pet. 1:13; 4:7). Alertness and proper thinking can overcome anxiety and temptation.

▣ "Your adversary, the devil" The term "adversary" reflects the Hebrew title for Satan (used 36 times in the NT), which means adversary. The title "devil" (used 37 times in the NT) is a Greek compound "to throw across" meaning to cast aspersions. See Special Topic below.

SPECIAL TOPIC: PERSONAL EVIL

▣ "prowls around like a roaring lion" This animal metaphor for Satan probably comes from the OT.

1. symbol of powerful enemy (cf. Ps. 7:2; 10:2; 17:12; 22:13,21; 2 Tim. 4:17)

2. one of God's ways to judge His people (cf. 2 Kgs. 17:25; Isa. 15:9; Jer. 50:17)

▣ "seeking someone to devour" Satan's ultimate purpose is revealed—destruction and death. He is an enemy of all that is good, godly, and true.

5:9 "resist him" This is another aorist active imperative. In Jesus believers have the power to resist evil and the evil one! In James 4:7 this same admonition is linked to Satan fleeing, but here it is linked to ongoing suffering and persecution. Victory over the devil is not the absence of suffering!

▣ "firm in your faith" Believers must continue in their faith (cf. Col. 2:5). Prosperity and health are not always signs of God's blessings (cf. Job, Ps. 73). Believers must exercise their faith in any and all circumstances. Continuance is crucial (cf. Acts 14:22; Rom. 8:17).

SPECIAL TOPIC: PERSEVERANCE

▣ "knowing that the same experiences are being accomplished by your brethren who are in the world" Peter uses the common experience of believers scattered throughout the Roman Empire as an encouragement to these persecuted believers. Their experience was not unusual, but normative.

5:10 "After you have suffered for a little while" This refers to this life (cf. 1 Pet. 1:6).

▣ "the God of all grace" The hope of all believers is the settled, unchanging character of a loving, gracious, merciful God. Although we live in a fallen world of evil and rebellion, when we trust Him nothing can separate us from Him (cf. Rom. 8:31-39).

The NIDOTTE, vol. 2, pp. 78-79, has a wonderful list of the genitive phrase used to describe God.

1. God of peace – Rom. 15:33; 16:20; 1 Cor. 14:33; 1 Thess. 5:23; Phil. 4:9; Heb. 13:20

2. God of mercy – Luke 1:78

3. God of all comfort – Rom. 12:1; 2 Cor. 1:3

4. God of all grace – 1 Pet. 5:10,12

5. God of love – 2 Cor. 13:11

6. not the God of confusion – 1 Cor. 14:33

▣ "who called you to His eternal glory in Christ" This is another emphasis on our identification with Christ. We are identified with Him now in His death (cf. Rom. 6:4) and suffering (cf. Rom. 8:17), but also His resurrection and glory (cf. 2 Cor. 4:17; 2 Tim. 2:10). This eternal glory only comes experientially at physical death or the Second Coming!

5:11 "will Himself perfect, confirm, strengthen, and establish you" God's goal for all believers is Christlikeness through suffering and struggles (cf. 1 Pet. 4:13; Rom. 8:17; 2 Cor. 1:5,7; Phil. 3:19; 2 Tim. 2:12; Heb. 2:10; 5:8). Yet it is He Himself who provides all that is necessary. Here again is the paradoxical covenant concept. God does His part and we must do our part!

▣ "to Him be dominion forever and ever" This restates 4:11, except here there is no verb. So many of the themes of 1 Peter (like 1 John) are like patterns in tapestries or melodies in music repeated with slight variation. God is in control of all things (cf. Rom. 11:36).

NASB (UPDATED) TEXT: 1 PETER 5:12-14a
 ¹²Through Silvanus, our faithful brother (for so I regard him), I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it! ¹³She who is in Babylon, chosen together with you, sends you greetings, and so does my son, Mark. ¹⁴Greet one another with a kiss of love.

5:12 "Through Silvanus" This is the Silas of Acts 15:40. This man was Peter's source, along with John Mark, of Paul's theology and writings. Peter's writings are very similar to Paul's in many ways.

There has been much speculation concerning this phrase's relationship to the authorship of 1 Peter. I think there is no doubt Peter used a scribe, but was it Silvanus? An interesting article in Journal of the Evangelical Theological Society, Vol. 43 No. 3, pp. 417-432, entitled "Silvanus Was Not Peter's Secretary" by E. Randolph Richards, has convinced me that this phrase probably refers to Silvanus bearing the letter to its readers, not necessarily penning it for Peter.

SPECIAL TOPIC: SILAS/SILVANUS

▣ "the true grace of God" By the date of Peter's writings, other views of Jesus had developed. Peter asserts there is but one true grace—gospel. Peter has emphasized the grace of God often in 1 Peter (cf. 1 Pet. 1:10,13; 2:3; 3:7; 4:10; 5:5,10,12). The gospel of Jesus Christ truly reflects the heart of YHWH. It is called "true" here because it has been experienced in the lives of these suffering believers!

▣ "stand firm in it" This is an aorist active imperative. This was significant in a day of persecution. "Standing" relates to "firm in your faith" in 1 Pet. 5:9. It is an attitude towards God, towards Christ and away from sin, self, and Satan. It is a military term in Eph. 6:11,13,14. Paul uses it in several different ways.

1. gospel summary in 1 Cor. 15:1

2. explanation of "justification by faith" in Rom. 5:2

3. admonitions to Gentiles to keep the faith in Rom. 11:20

4. warning about spiritual arrogance in 1 Cor. 10:12

Believers have a covenantal responsibility to stand firm ! See Special Topic: Perseverance at 1 Pet. 5:9.

5:13 "she" Churches were often personified as female (cf. 2 John) probably because of the OT concept of YHWH as husband and Israel as wife (cf. Hos. 1-3). The church is the bride of Christ (cf. Eph. 5:21-31).

▣ "Babylon" This is probably a cryptic reference to Rome (cf. Rev. 14:8; 17:5; 18:2,10; Sibylline Oracles 5:143,152; Baruch 9:1). Rome, in Peter's day, was emblematic of the world powers of the OT (i.e., Assyria, Babylon, Persia). It was typical of a world system of power, arrogance, and idolatry apart from God (cf. Eph. 2:2a).

Peter was writing from the lair of the beast itself. God's church was established in the enemy's territory.

▣ "Mark" This refers to John Mark. The early church met in his family's house in Jerusalem (cf. Acts 12:12). It was also the site of the Lord's three post resurrection appearances and the coming of the Spirit.

John Mark accompanied Paul and his cousin Barnabas (cf. Col. 4:10) on the first missionary journey (cf. Acts 12:25-13:13). For some reason he deserted the team and returned home (cf. Acts 15:38). Barnabas wanted to include him on the second missionary journey, but Paul refused (cf. Acts 15:36-41). This resulted in Paul and Barnabas separating. Barnabas took John Mark to Cyprus (cf. Acts 15:39). Later, while Paul was in prison, he mentions John Mark in a positive way (cf. Col. 4:10) and still later in Paul's second imprisonment at Rome, just before his death, he mentions John Mark again (cf. 2 Tim. 4:11).

Apparently John Mark became part of Peter's missionary team (cf. 1 Pet. 5:13). Eusebius' Eccl. His. 3:39:12 gives us an interesting account of John Mark's relation to Peter.

"In his own book Papias gives us accounts of the Lord's sayings obtained from Aristion or learnt direct from the presbyter John. Having brought these to the attention of scholars, I must now follow up the statements already quoted from him with a piece of information which he sets out regarding Mark, the writer of the gospel:

This, too, the presbyter used to say. 'Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord's sayings and doings. For he had not heard the Lord or been one of His followers, but later, as I said, one of Peter's. Peter used to adapt his teaching to the occasion, without making a systematic arrangement of the Lord's sayings, so that Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only— to leave out nothing that he had heard, and to make no misstatement about it'" (p. 152).

In this quote Papias refers to "John the elder," in Against Heresies 5:33:4, Irenaeus says "and these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp." This implies Papias heard it from John the Apostle. John Mark reworded Peter's memories and sermons about Jesus into a Gospel.

5:14 "a kiss of love" This was the typical cultural greeting among family members. It was initially adopted by the family of God (cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:6). By the fourth century a.d. this kiss was limited to the same sex because of the abuses within the church and misunderstandings from outside the church. This ritual fellowship act was a regular part of the Lord's Supper or Love Feast.

NASB (UPDATED) TEXT: 1 PETER 5:14b
 ^14bPeace be to you all who are in Christ.

5:14b Only those in Christ can have peace (cf. Luke 2:14). Those who have Christ's peace usually do not have the world's peace (cf. Matt. 10:34; Luke 12:49-53; John 14:27). 

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.

1. List and explain the NT terms used for the leader of local house churches.

2. List the four admonitions to pastors in 1 Pet. 5:2-3.

3. List allusions to Peter's personal contact with Jesus that are mentioned in this chapter.

4. How is suffering related to Christian maturity? To the Devil?

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