1 PETER 1:13 – 2:3 – COMMENTARY

Peter exhorts the believers regarding their obligations in light of the benefits of salvation that he has outlined in 1:3-12. These are:

1:3 a great hope

1:4 a great inheritance

1:5 a great protection

1:6-8 a great joy

1:9 a great promise

1:10-12 a great privilege

The main obligation of the believer is to live a holy life.

The Holy Life. – ‘gird up’ and ‘grow up’

The Christian needs to ‘gird up:’

With hope v.13

With holiness vv.14-16

With prayer v.17

With knowledge vv.18-21

With love vv.22-25

Peter presents the appropriate response to the great benefits of salvation by the believers in a series of four imperatives:

a) 1:13 ‘hope to the end for the grace that is to be brought unto you’

b) 1:15 ‘be ye holy in all manner of conversation’

c) 1:22 ‘love one another with a pure heart fervently’

d) 2:2 ‘desire the sincere milk of the word’

Imperative a) ‘hope to the end for the grace that is to be brought unto you’

[13] ‘wherefore’ dió for this reason. Refers back to what has been stated in vv. 3-12. Two participial phrases follow. Strictly speaking these are adverbial and not imperative but since the main verb (elpízō) is in the imperative mood they are usually translated as imperatives.

‘girding up the loins of your mind’ i.e. get your minds ready for action. This is how they will set their hope fully, with this mental attitude. Girding refers to the practice of tucking a long robe into the belt in preparation for a task; so as to be able to move more freely (Ex 12:11; Lk 12:35). This may be a deliberate reference to the Old Testament story of the Exodus. Other examples of this practice are Elijah preparing to run (1 Kgs 18:46), Jeremiah getting ready to prophesy (Jer 1:17) and a slave preparing to wait at a table (Lk 17:8). Peter alludes to the Old Testament many times throughout this epistle.

‘mind’ (diánoia) thoughts, intellect

‘being sober ‘ (nḗphō) i.e. self-controlled ( also 4:7; 5:8). This is how they will prepare their minds for action. Self-control or temperance is freedom from any sort of intoxication. It therefore brings clarity of mind.

‘fix your (plural) hope’ J. N. D. Kelly comments: ‘The imperative is aorist (elpisate), the tense striking a more urgent, insistent note than the present would: not just ‘hope’, but ‘fix your hope purposefully.’

‘to the end’ (teleíōs) complete, perfect. i.e fully set your hope. The idea here is of assurance. The believers can confidently expect that what is hoped for will definitely come to pass.

I have taken the adverb with ‘set your hope’ rather than ‘be sober’ but it is not clear which it should go with. It could be read as either ‘set your hope absolutely’ or ‘be absolutely sober.’

They are to focus on the ‘grace’ that will be brought to them at the revelation of Jesus Christ. This grace that Jesus will bring at his unveiling is their salvation (v.5). Note that Peter again makes it clear that salvation is a divine work,

EXCURSUS: SOME THOUGHTS ON ‘THOUGHTS’ AND ‘MIND’

THOUGHTS

i. Our thoughts are known to God.

‘for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts.’ 1 Chron 28:9

‘Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.’ Psa 139:2

ii. Our thoughts can be counter-productive.

‘Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.’ Rom 1:21

iii. Our thoughts need to be controlled.

‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;’ 2 Cor 10:5

iv. Our thoughts should be good thoughts.

‘Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.’ Phil 4:8

MIND

i. The carnal mind.

‘Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.’ Rom 8:7

ii. The Christ-like mind.

‘For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.’ 1 Cor 2:16

iii. The unsettled mind.

‘Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand’ 2 Thess 2:1-2

iv. The embattled mind.

‘But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.’ Rom 7:23

v. The renewed mind.

And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.’ Rom 12:2

vi. The determined mind.

‘Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;’ 1 Pet 4:1

vii. The sound mind.

‘For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.’ 2 Tim 1:7

Imperative b) ‘be ye holy in all manner of conversation’

[14] Based on the fact that they are now related to God as his children Peter impresses upon the believers the fact that new life involves a new lifestyle. He says that they are to act as obedient children (lit. children of obedience). In 1:1 they have already been set apart by the Spirit for obedience. “children of’ is an idiom which expresses an outstanding characteristic or quality e.g. Deut 13;13; 2 Sam 7:10; Mt 8:12; Mk 2:19; Eph 2:2).

The negative: ‘Not fashioning yourselves’

suschēmatízō fashion in accordance with, fashion according to a pattern i.e. conform. The only other occurrence is in Rom 12:2.

‘the former lusts in your ignorance’ This is a good indication that these believers were converted Gentiles.

‘desires’ are cravings or longings, in a negative or sinful sense. These desires characterized them in their unsaved days. Peter mentions these again in 2:11; 4:2,3.

[15-16] The positive: ‘be ye holy.’

Having been called by God they are to become holy; the standard of that holiness is God himself. Peter quotes a well-known phrase from Leviticus (11:44; 19:2; 20:7, 26; 21:8).

Why live a holy life?

– God the Father commands it (1:15-16)

– God the Son died to redeem us from sin (1:18-21)

– God the Holy Spirit makes it possible (1:22)

[17] “and’ This word tells us that here is another reason for living a holy life.

‘ye call on the Father…’ As children of God they were not to think that they would receive favourable treatment. Instead they were to fear (dread) his judgement because he is an impartial judge. The apostle Paul said something similar to the Roman believers in Rom 2:6-11.

‘pass the time’ conduct. They were to conduct themselves with fear. Peter may have had Psa 34:9-11 in mind.

‘your sojourning’ your temporary stay, i.e. residence in a country without taking out citizen rights. This brings to mind 1:1 and 2:11, also the familiar Old Testament references to sojourning (Gen 23:4; 1 Chron 29:15; Psa 105:12; also Acts 13:17). Peter here uses sojourning to depict the situation of Christians in the world.

[18-19] Peter reminds his audience (‘knowing as you do’) that they were redeemed by Christ. This is another reference to the experience of ancient Israel, and specifically to the Exodus, which was described as redemption (Ex 6:6).

What was redemption?

The same verb ‘redeem’ (to buy back, set free, deliver) is also used in Tit 2:14. The imagery of Christ’s death as a ransom goes back to Jesus himself (Mt 20:28; Mk 10:45), ‘give his life a ransom for many.’ J.N.D. Kelly (1969, p74) maintains that: ‘In the Hellenistic world of the 1st cent. lutron, or ‘ransom’ was a technical term for the money paid over to buy a prisoner-of-war or slave his freedom…’ and proceeds to list the Old Testament (LXX) meanings as:

the redemption of a property held in mortgage (Lev 25:25-28.
the payment of a sum to God for the firstborn (Num 18:15).
the payment of a sum to God as a ransom by a man whose life was forfeit (Ex 21:30; 30:12).

It is used metaphorically of deliverance from Egypt, enemies, sin, death and exile in (Ex 6:6; 15:13; Dt 7:8; Psa 33:23; 106:2; 129:8; Isa 41:14; 43:1, 14; Hos 13:14)

Other New Testament words involving this metaphor are: antílutron (ransom)1 Tim 2:6; lútrōsis (redemption) Heb 9:12; apolútrōsis (redemption) Rom 3:24; 1 Cor 1:30; Eph 1:7; Col 1:14; Heb 9:15.

What were they redeemed from?

They were not ransomed from the power of Satan, no price was paid to him, but they were redeemed from their futile conduct (anastrophḗ) that had been handed down to them from their ancestors.

What were they redeemed by?

The price of their redemption was not paid by perishable goods like silver and gold which are material and therefore transitory and could not bring about spiritual deliverance. The ransom was paid by the precious blood of Christ, as of a lamb without blemish or stain, and was therefore very costly.

The reference here is to the Jewish sacrificial system and the requirement that a sacrificial victim be a perfect specimen. In Christ’s case this is understood as sinlessness (Heb 9:14). ‘Blood’ means blood shed, i.e. a life laid down.

‘Lamb’ This would have taken their minds back to the Passover (Ex 12:5; 1 Cor 5:7) and also to the Suffering Servant of Isaiah (Isa 53:7). Peter quotes from the Isaiah passage towards the end of chapter two. In contrast to 1 Cor 5:7 Peter does not call Christ the paschal lamb but only compares him to it.

[20-21] Peter now refers to the beginning and end of time. Christ was ‘foreknown’ i.e. predestined before the ‘foundation’ (a throwing or a casting down) of the world. This is a figure of speech (Jn 17:24; Eph 1:5), it is not literal. He was made manifest (for the verb see 1 Tim 3;16; Heb 9:26)) in ‘the end of the times’ (1 Cor 10:11). The ancestral way of life of these former pagans had been handed down over many generations but Jesus existed before the foundation of the world. Salvation history was planned by God in eternity and worked out in time.

‘for you’ This would have inspired the believers who were under pressure with confidence .

‘who through him (Christ) do believe in God’ It is through him that they have come to believe in God who raised him (Jesus) from the dead and gave him glory. As a result their faith and hope are fixed in God. The fact that God has raised and exalted Christ gives assurance that this resurrection life will one day be enjoyed by believers also.

hṓste ‘so that’ expresses consequence (‘are fixed on God’) although it may also express intention (Mt 27:1; Lk 20:20). In that latter case it would read ‘so that your faith and hope may be fixed on God.’ Either the result or the purpose is in view, it is not clear which applies.

Note:

1:18-19 The Price – ‘precious blood of Christ.’

1:20-21 The Proof – Historical (Christ was made manifest), Factual (he was resurrected)

1:20 The Plan – ‘foreordained before the foundation of the world.’

1:18, 21 The Purpose – ‘redeemed from your vain conversation received by tradition from your fathers’, ‘that your faith and hope might be in God.’

Imperative c) 1:22 ‘love one another with a pure heart fervently’

1:22-25 Having told his readers to focus on God’s grace and to be holy just as their heavenly Father is holy Peter now tells them that their new birth demands a transformation which enables them to love one another. This third imperative lets them know that status as God’s children is not just an individual matter but it brings one into relationship with other believers. The command is for Christians to love one another. This will be possible because

a) their lives have been set apart by obedience to the truth (v.22) and

b) because they have been reborn with a nature that is eternal (v.23).

‘love of the brethren’ (philadelphía) The basis of their love for one another is their relationship as ‘brothers.’ Since they have purified (made clean, consecrated) themselves through obedience to the truth this should result in sincere love of their fellow-Christians. This love is to be sincere (without hypocrisy) and fervent (intense).

[24-25] Citing Isa 40:6-8 Peter contrasts human life and efforts which perish with the power of God’s word that endures forever. New spiritual life from imperishable seed, the word of God, means that the Christian has eternal life and also that the ability to love one another has a supernatural origin. Human efforts fail but God always delivers on his promises. The permanence of the new life is contrasted with mortal life. Peter says that the announcement by Isaiah is the same word that has been proclaimed to them in the gospel. Isaiah’s message in the sixth century BCE was for a discouraged and oppressed people of God in exile. Peter is here addressing and encouraging God’s people who are also exiles (1:1), oppressed and possibly tempted to renounce their faith. He is reminding the Asian Christians of the power of God. The mighty Roman empire would fall but God’s word remains forever.

Imperative d) 2:2 ‘desire the sincere milk of the word’

‘therefore’ refers back to what has gone before, perhaps from v.13 but more likely from v.22. Having spoken of new birth the apostle now discusses how the new life is to be nourished. As those who have been born again the Christians are to reject things that are harmful and crave pure spiritual milk, as babies crave their mother’s milk, so that they might grow up.

[2:1] The harmful things listed are:

‘malice’ kakía wickedness

‘guile’ dólos deceit, deliberate dishonesty

‘hypocrisy’ hupókrisis pretence, like an actor on a stage

‘envy’ phthónos jealousy or spite

‘evil speaking’ katalalía defamation, slander

For other New Testament vice lists see Rom 1:29-31; 2 Cor 12:20; Eph 4:31; Col 3:8; 1 Tim 1:9-10.

‘ putting off’ This word was used of the removal of a garment in order to put another one on (Rom 13:12; Eph 4:22,25; Col 3:8; Jas 1:21). Not only are the Christians to put off these vices but like recently born babies they are to crave or long for good milk, by feeding on this they will grow up to spiritual maturity. The milk is said to be:

a) ádolos without deceit, guileless. When applied to foodstuffs it means pure or unadulterated. This word is the opposite of dólos (deceit) in verse 1.

b) logikós reasonable, spiritual. The only other occurrence is in Rom 12:1. The contrast here is between heavenly milk and literal milk.

‘thereby’ en autón – by it. This could also be translated ‘in it’ or ‘in him’, so Christ himself could be the Christian’s milk. This perhaps lead on to the thought of verse 3 which echoes Psa 34:8.

‘if’ seeing ‘you have tasted.

J.N.D Kelly (1969, p.86) comments: ‘For seeing the Greek has ei (lit. ‘if’), where the particle is not conditional but, as frequently in the NT (cf. i. 17; Mt. vi. 30; Lk. xii. 28; Rom. vi. 8; etc.), states as a supposition what is actually the case.’

Peter reminds the Asian Christians that they have already tasted that the Lord is good.

‘good’ means fit or profitable, of food it means delicious to the taste.

Peter seems to have had Psalm 34 in his mind as he wrote this epistle;

2:3 – Psa 34:8

2:4 – Psa 34:5 LXX ‘come to him’

3:10 – Psa 34:13

3:12 – Psa 34:15

New Testament helps for spiritual growth are: