Category: Exposition

Exposition

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

Posted on 23rd Nov 202218th Dec 2025 by writtenexposition

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

4:12-19 SUFFERING FOR THE GLORY OF GOD

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

[4:7] The conjunction ‘but’ connects this passage back to the judgement of God (v.5). That is part of the consummation of history which is here called ‘the End’. That time is ‘at hand’ (Mk 1:15; Rom 13:12). For similar expressions see:

1 Cor 7:29 ‘the time is short’.
Heb 10:25 ‘as ye see the day approaching’.
1 Jn 2:18 ‘it is the last time’.

In light of the nearness of ‘the End’ Christians ought to be watchful and well-behaved (Mt 24:45-25;13; Mk 13:33-37; Rom 13:11-14; Phil 4:4-6; Heb 10:23-31; Jas 5:7-11; Rev 22:12).

‘sober’ (sōphronéō) self-controlled They are to remain clear-headed and not get overly-excited or emotional (see 2 Thess 2:2). It is not necessary for them to give up their usual routine, they are to be disciplined (nḗphō) and alert so that they can pray.

[4:8] Above everything else they are to keep their love for one another at full strength (see 1:22; 2:17) for love will cover a multitude of sins. This is a quotation from Prov 10:12. They are not to harbour grudges but overlook the offences of others.

‘fervent’ intense (ektenḗs)

‘have’ hold fast, adhere, cling (échō)

[4:9] ‘be hospitable’ (philóxenos)

This probably refers to the hosting of travelling apostles or other Christians. Hospitality was to be exercised without grumbling, especially perhaps should the visitors decide to overstay.

[4:10-11] ‘As every man hath received the gift (chárisma), even so minister the same one to another, as good stewards of the manifold grace (cháris) of God.’

This is a general exhortation to Christians to use whatever gift they have received for the benefit of others. Every Christian is a steward (oikonómos). In those days a steward was the slave entrusted with managing his master’s household and property. The local church is viewed as a household in 1Tim 3:5, 15.

‘As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.’

(poikílos) means many in number and varied in kind. God’s grace is diversified, it is bestowed freely and takes many forms. The word ‘manifold’ occurs twice in 1 Peter:

1 Pet 1:6 ‘manifold temptations’

1 Pet 4:10 ’ manifold grace of God’

Peter mentions two categories of gift which perhaps together stand for all of the gifts. These are a) speaking and b) serving. His not concern is not just with the gifts but also how they are exercised.

Those who speak (preach and teach) should speak realizing that they are speaking the words of God ( 2 Cor 5:20; 1 Thess 2:13). ‘Oracles’ are divine utterances (Acts 7:38; Rom 3:2). Those who serve are not to depend upon their own resources but must rely on the strength that God supplies. Keating (2011, p.108) comments: ‘Our ability to exercise these gifts does not come from within us — God himself supplies the words to speak and the strength to serve.’

‘Giveth’ – supplies (chorēgéō) This verb originally referred to the provision of a choir for a public festival at the benefactor’s own expense. Eventually it carried the idea of lavish or unstinting giving.

All speaking and serving should have the glorification of God through Jesus Christ as the chief aim.

V.11 finishes with a short doxology to God, the relative pronoun does not refer to Jesus Christ but to God. ‘Glory’ links to ‘glorified’ in the previous clause. ‘Dominion’ (krátos) is power, might, sovereignty. The doxology, like many in the Bible, ends with an ‘Amen’ – may it be so! (Neh 8:6; Psa 41:13; Rom 1:25; Gal 1:5; Phil 4:20; 1 Pet 5 :11).

From its first mention in Num 5:22 and a passage in Deut 27:15–26 (where the word appears 12 times) it would seem that ‘Amen’ started life in the Old Testament as a sort of legal shortcut. Instead of formally repeating all the words of an oath, Israelites would merely say: ‘Amen.’ ie, ‘I agree with that.’

4:12-19 SUFFERING FOR THE GLORY OF GOD

This section returns to the theme of suffering which was introduced in 1:6 and which has been present throughout the letter so far (1:6-7; 2:18-25; 3:9-18; 4:1-4). There is no noticeable connection between this section and the previous verses but there are a few less obvious links.

The word (xenízō) meaning ‘think it strange’ or ‘be surprised’ is used in v. 4 and v.12.
The notion of glorifying God occurs in v. 11 and in v.16.
The idea of impending judgement is in v.5 and in vv.17-18.

4:12-16 The Christians will be partakers of Christ’s suffering. Peter reminds these ‘strangers’ and ‘aliens’ (1:1; 2:11) that even in their trials they are ‘beloved’ (agapētós). Using word play (see xenízō v.4) they are not to be ‘shocked’ (xenízō) as if it would be a ‘strange’ (xénos) thing for them to face a ‘fiery ordeal’ (púrōsis) lit. ’burning’. It is to try them: the word ‘is’ (gínomai); a present participle meaning ‘to begin to be.’ Their trial would be ongoing, not just a one-off event.

[13-16]

v.13 They will have future glory.

v. 14 God will have present glory.

‘But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.’

Their fiery trial amounts to ‘sharing’ (koinōnéṓ̄) in the sufferings of the Messiah. This should cause them to ‘rejoice’ (chairete) and also, when Christ’s glory is revealed, they will then ‘rejoice with exultation’ ( charete agalliomenoi).

Note the word ‘also.’ Their rejoicing in suffering now is but a foretaste of the rapturous joy they will experience when the glory of Christ will be fully revealed.

When Christians are insulted on account of Christ they are ‘blessed,’ not just in the future but in the present time. This section is reminiscent of the beatitudes in Mt 5:11-12. Peter has already mentioned the topic of suffering unjustly in 2:20 and 3:17.

The verb ‘to insult’ or ‘reproach’ (oneidízō), and its noun (oneidismós), is used elsewhere to describe how Jesus Christ was treated:

Mt 27:44 ‘cast…in his teeth.’

Rom 15:3 ‘that reproached thee.’

Heb 11:26 ‘the reproach of Christ

Heb 13:13 ‘bearing his reproach.’

The Christians who suffer unjustly because of Christ are already blessed for (i.e because) ‘the spirit of glory and of God resteth’ upon them. Achtemeier (2009, p.308) comments:

‘The clause is framed in uncharacteristically awkward prose …with repeated neuter articles preceding genitival phrases tied together with a coordinating “and,” thus making both phrases appear to modify “Spirit. “

J. N. D. Kelly (1969, p.186) explains:

‘In part the wording is inspired by LXX Is. xi. 2 (‘and the Spirit of God shall rest upon him’). But while the broad meaning of the sentence is reasonably clear, the Greek is bafflingly difficult to construe, and it is possible that the original text (copyists very soon began altering it) is lost. As the text stands, we have the neuter definite article with the genitive ‘of the glory’ (to tes doxes) followed by and, and then a second neuter definite article with Spirit of God (to tou theou pneuma). The article may be repeated so as to give emphasis: ‘the Spirit of the glory—yes, the Spirit of God’. In both cases, on this assumption, it is one and the same Spirit, the genitives denoting its possessor and source, which is first (because of the mention of glory in 13) described as ‘the glory’, and then for purposes of clarification as ‘God’. Admittedly the reduplicated article is cumbersome, but this is the best sense that can be made of the sentence. An alternative explanation is that two distinct subjects are required, and so we should take ‘the of the glory’ as a substantival phrase equivalent to ‘the presence of the glory’, i.e. the Shekinah; but the precedents quoted for this use of the bare article (Mt. xxi. 21; i Cor. x. 24; Jas. iv. 14; 2 Pet. ii. 22) are instances of a well recognized usage which is of dubious relevance here. The motive, too, for this curious periphrasis, alleged to be reverence, is odd in view of the writer’s readiness to speak of the divine glory elsewhere.’

‘On their part he (it) is evil spoken of, but on your part he (it) is glorified’ probably refers back to the ‘name of Christ’ in v.14a.

Verse 15 begins with a ‘But.’ Peter reminds his readers that the promised blessedness does not apply to those who are badly treated for criminal behaviour. He gives four categories which seem to be listed in descending order of gravity:

1) Murderer

2) Thief

3) Evildoer (kakopoiós) see 2:12,14; 3:17

4) Busybody (allotrioepískopos) mischief-maker, meddler, one who gets involved in the affairs of other people.

This is a hapax legomenon, a word that occurs just once in a body of literature. There are more than fifty such words in 1 Peter. A list of New Testament hapax legomena may be viewed or downloaded here.

There is no shame, however, in someone suffering as a ‘Christian’ (follower of Christ) but he should rather glorify God ‘on this behalf’ i.e. on being described as a Christian, on account of bearing the name ‘Christian.’ This is one of the earliest (see Acts 11:26; 26:28) occurrences of ‘Christian and the first to bring out the stigma ‘(ashamed’ v.16) attached to such a designation in the society of the time.

[17-19] ‘For’ explains the reason why Christians who suffer unjustly should give God glory in that situation. Peter is assuring the Christians that those who persecute them will not go unpunished. They must realize that God’s first concern is with believers, he will certainly turn his attention to the ungodly sinners later. In fact, the suffering which the believers endure now represents the beginning of God’s final judgement (note the absolute tó kríma ‘the judgement’) on all human beings see 1: 17; 2:23; 4:5.

The idea that judgement will start with God’s people is present in the Old Testament:

‘Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.’ Isa 10:12

‘For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.’ Jer 25:29

‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.’ Ezek 9:6

Also:

‘Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.

In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
in order that he may not take vengeance on us afterward when our sins have reached their height.’ 2 Macc 6:12-15 RSV

‘So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.’ 2 Thess 5:4-8

Peter emphasizes the point that it is much better to suffer the refining judgement of God as a Christian now than the later damnation of the ungodly who reject God’s good news. He does this by use of two parallel questions each beginning with ‘And.’

v. 17b ‘and if it first begin at us, what shall the end be of them that obey not the gospel of God?,

v.18 ‘And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?’

These two questions have much the same meaning, the latter is almost an exact citation of Proverbs 11:31 LXX.

The conclusion of v.19 is that in such circumstances Christians ought to realize that their suffering is not random but is in accord with the will of God. They must therefore commit their souls (i.e. themselves’) to God and continue in active well-doing. God is the faithful Creator, he has the power to create and therefore has the power to sustain them. He is someone who can be trusted. The word (ktístēs) for Creator occurs only here in the New Testament.

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

Exposition

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Posted on 14th Nov 202218th Dec 2025 by writtenexposition

Chapter five naturally divides into the following sections:

5:1-4 Exhortation to elders

5:5-7 Exhortation to church members

5:8-11 A warning about the adversary

5:12-14 Farewell and final greetings

5:1-4 EXHORTATION TO ELDERS

‘The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.‘

[1] Peter refers to the leaders of the Asian churches as ‘elders’ and says that he considers himself an elder as well.

Various terms are used for church leaders in the New Testament. For example:

Phil 1:1 ‘to the bishops and deacons.’

1 Tim 3:1-7 The qualifications of ‘the bishop’ (singular).

1 Tim 3: 8-13 The qualifications of ‘the deacons’ (plural).

1 Tim 5:1; 17-22 Instructions about ‘elders.’

Titus 1:5-9 ‘Elders’ in v1, ‘bishop’ in v7 – the terms seem to be used interchangeably as the same responsibilities are in view.

For further reading view my posts:

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

The word ‘so’ or ‘therefore’ (oun – also occurs in 3:7; 5:13) is not included here in most Bible translations. It may refer back to ‘well doing’ in 4:19 or possibly to the idea of judgement beginning at the house of God in 4:17. The Old Testament background for this is Ezek 9:6.

Peter uses the first person (‘I exhort’) followed by an imperative (‘feed’). The first person was last used in 2:11 (‘I beseech’) where it was followed by an infinitive (‘[to] abstain’). He is strongly encouraging them to comply with his request.

‘Elder’ (presbuteros) here refers to a church leader rather than just to an older man (Acts 14;23; 1 Cor 12:28; Phil 1:1; 1Thess 5:12). Peter adds weight to his exhortation by saying that he is a ‘fellow-elder'(sympresbuteros). This word occurs nowhere else in Greek literature and was probably coined by Peter. He can therefore relate to the responsibilities that elders carry. Since Peter did not claim to have a higher position than other elders we can be certain that he was not a pope.

He also claims that he is a witness (martus) to Christ’s sufferings. Does this mean that he was an actual eyewitness or just ‘one who testifies?’ For examples of the former meaning see Mk 14:63; Acts 7:58 and 2 Cor 13:1. For the latter meaning see Lk 24:48; Acts 1:8; 22:15. There may be suffering involved (Acts 22:20; Rev 2:13; 17:6).

Peter will be ‘a partaker in the glory which is going to be revealed’ (cp. 4:13). Presumably the force of ‘fellow’ elder carries on so that he is also a fellow-witness and a fellow-partaker in the glory. There may be a special glory for faithful elders.

[2] ‘feed the flock of God which is among you’ Using pastoral imagery Peter exhorts the elders to tend the flock of God in their charge. They were to feed, guard and guide the believers. There is a play on words here. The verb poimaínō (act as shepherd) and the noun poímnion (flock) are from the same root and in English would be something like ‘shepherd the sheep.’ The elders are to oversee (episkopéō) the flock of God (it belongs to God, not then). They are to function as overseers i.e. take upon themselves and carry out pastoral responsibility. Shepherding and oversight have already been linked in 2:25.

The idea of God’s people as a flock is present in both the Old Testament (Psa 23; Isa 40:11; Jer 23:1-4; Ezek 34:1-10) and in the New Testament (Jn 21:15-17; Acts 20:28). Some church leaders are designated ‘shepherds’ (KJV pastors) in Eph 4:11. This, however, describes the work they do, it is not a clerical title (‘Pastor’). How the elders must supervise (episkopéō) the flock is set out in a series of three antitheses or contrasts. The negative is given first, followed by the positive.

i. ‘not by constraint but willingly’

The elders are not to lead by constraint ( i.e. as a result of coercion or compulsion by others), but willingly (i.e. voluntarily and eagerly). To be a willing volunteer in spite of possible danger and government scrutiny, is ‘according to God’ (i.e. as God would have it).

ii. ‘not for filthy lucre, but of a ready mind’

The elders ought to take up the role because they eagerly wish to serve others and are not to be motivated by desire for financial gain. They must wish to give rather than get.

iii. ‘neither as being lords over God’s heritage, but being ensamples to the flock’

[3] The elders are not to lord it over (katakurieúō) those (klḗros) whom God has allotted to them but are to set them an example by how they live their own lives. Those who have been assigned to the elders are ‘the flock’ of 5:2. Jesus himself gave a similar instruction to the apostles in Mt 20:25-27; Mk 19:42-45; Lk 22:25-27.

[4] Peter here describes the Lord Jesus as the ‘chief shepherd’ (archipoímēn), one who oversees other shepherds when a flock is so large that more than one shepherd is required. Peter promises the elders that if they faithfully carry out their pastoral duties as undershepherds then they will receive an unfading reward when the chief shepherd is revealed. The reward is a crown of glory; this image of a crown as a reward would have been familiar to Peter’s first readers, The crown awarded to faithful elders will be everlasting.

Note:

Jn 10:11 ‘the good shepherd’

Heb 13:20 ‘ the great shepherd’

1 Pet 5:4 ‘the chief shepherd’

Exposition

1 John 2:18-23

Posted on 7th Nov 202118th Dec 2025 by writtenexposition

THE DECEPTIONS OF THE LAST HOUR

Another reason John gives for writing this letter was that of end-time deceptions. He wanted his readers to be aware of false teachers who would be marked by the characteristics of antichrist.

[18] Having mentioned in v.17 that the world ‘passeth away’ John begins to think about the End.

‘last hour’ (éschatos hṓra) Some tend to overthink this expression and assign it to the long time period between Christ’s Ascension and Second Coming (others might say something similar, like: ‘between Pentecost and the Rapture’). How would the first readers/hearers of this letter have understood these words? They, like John, would have assumed that the eschatological climax of the ages was imminent.

What caused John to think that the End was near? He himself answers that question: ‘now there are many antichrists; whereby we know that it is the ‘last time.’

The word ‘antichrist’ (antíchristos) meaning ‘against Christ’ occurs only in the epistles of John (1 John 2:18, 22; 4:3; 2 John 1:7). The appearance of false teachers and false Christs had been predicted by Jesus himself in Mt 24:4-5, 24-25.

[19] ‘They went out from us’ Note: ‘They’ and ‘us’. The false teachers had defected from the fellowship of the apostles. As regards doctrine, there had been a rift between them and the apostles. ‘Us’ is most likely an apostolic first person plural pronoun (see also 1:1; 4:6). It is likely that as the false teachers travelled around they claimed an association with the apostles. John emphasizes that no such link existed. For John, the fact that these people had left the true faith showed what they were really like.

[20] ‘but ye’ The ‘you’ of vv. 21-22 contrasts with the ‘they’ of v. 19. John’s readers were faithful because they had ‘received an unction (chrísma) from the Holy One’. This may be an allusion to the anointing of the Levitical priests (Ex 40:15). If so, the main idea is that when a priest was anointed it was with the presumption that his ministry for God would continue for the remainder of his life. The ‘unction’ that John’s readers had received is mentioned again twice in v. 27, where it is clear that the reference is to a person.

‘The Holy One’ This is Jesus Christ (see Mk 1:24; Lk 4:34; Jn 6:69; Acts 3:14; Rev 3:7).

As a result of the unction they ‘know (understand) all things.’ (For use of the word ‘know’ (eídō) in 1 John see also: 2:11, 21 (2x), 29; 3:2, 5, 14, 15; 5:13, 15 (2x), 18, 19, 20)

[21] John tactfully tells them that he has written to them precisely because they know the truth (Jer 31:34; Jn 6:45), that because of the unction they already have a good grasp of truth i.e. about Jesus Christ. They will not be caught out by the lies that false teachers were spreading about the Person of Christ.

[22-23] The false teachers were liars because they denied that Jesus was the Messiah, i.e the One sent by God to be the Saviour (Jn 4: 29, 42; 20:31). Having defined the lie John then labels those who propagate that lie as antichrists. To deny the Son is tantamount to denying the Father who sent him (4:10) and who bore witness to him (5:9-10).

Exposition

1 PETER 4 :1-6 THE GOSPEL PREACHED TO THE DEAD

Posted on 22nd Oct 202118th Dec 2025 by writtenexposition

Division of the chapter:

4:1-6 Suffering as Christ suffered

4:7-19 Suffering as a Christian

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; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 4:1-6

4:1-6 Suffering as Christ suffered

4:1-5 Their death with Christ:

v.1 liberates them from the power of sin.
v.2 enables them to do God’s will.
vv.3-5 gives them a new perspective on sin.

4:6 The Christian martyrs:

were judged (and slain) by men
are alive unto God.

[1] ‘Since then Christ has suffered in the flesh’ looks back to 3:18 – ‘being put to death in the flesh’.

‘suffered’ – suffering can be taken as including death (Acts 17:3; Heb 13:12).

‘In the flesh’ – during this life on earth.

‘arm yourselves’ (hoplízō) This is a military term meaning to equip or furnish with arms. The Christian life is sometimes thought of as a war (Rom 6:13; 13:12; 2 Cor 6:7; 10:4; Eph 6:11-17; 1 Th 5:8).

‘with the same mind’ In light of Christ’s suffering Christians are to think as Christ thought about suffering. His mind was fixed and focused on the will of God (v. 2).

(énnoia) attitude of mind, thought, guiding conviction – that ‘death in the flesh’ results in ‘life in the spirit’ (3:18). They are to arm themselves with a willingness to suffer.

‘likewise’ and ‘the same’ – the experience of Christians is equated with that (death, resurrection, triumph) of Christ.

‘for’ (hóti) – if taken as explicative it introduces the explanation of ‘same mind’, if taken as causal (translate ‘because’) it is introducing the reason for the exhortation in verse 1a.

It is most likely causal, which also avoids any perception that ‘ceased from sin’ implies that Christ has been a sinner. Peter has already stated that Christ was sinless (2:22).

‘he that hath suffered in the flesh hath ceased from sin.’ The idea is possibly that in water baptism a believer identifies himself with Christ’s suffering and death.

paúsō stop, come to an end. To be finished with something does not necessarily imply participation in it.

If the singular ‘he’ is taken as referring to Christ as the one who has ‘suffered in the flesh and ceased from sin’ in what sense, therefore, has Christ ‘finished with sin’? One could say that he is finished with it in that he no longer has to reckon with the opposing powers and perhaps also in that it is no longer something that he has to bear for mankind. His bearing sin for mankind was finished at the cross and in his resurrection he was victorious over death and the evil powers. His death has removed him from sin’s sphere of influence.

Since this verse links back to 3:18, in which suffering and death seem to be equivalent, Peter could use the term ‘suffer’ here to speak of both the death of Christ and the suffering of Christians and draw an analogy between the two.

[2] By their willingness to suffer for righteousness’ sake the Christians demonstrate that they have made made a clean break with sin and have committed themselves to a new way of life.

‘The rest of…time in the flesh’ This refers not simply to the remainder of their earthly lives but also to the fact that the End is near (see v.7).

[3] ‘The time past of our life may suffice us’ Referring to their previous lifestyle Peter uses irony to tell them that they have wasted ‘more than enough’ time living in immorality. They were living ‘according to the wish of the Gentiles’. Peter uses ‘Gentiles’ here to refer to the local pagans – who are not Christians, rather than to people who are not Jews. Note the contrast between ‘the will of God’ (v.2) and the ‘will of the Gentiles’ (v.3).

Peter divides the Christian life into two parts. The first is ‘the time that has passed’ which is characterized by sinful practices (v.3 ff). The second part is the time that remains (v.2).

‘When we walked in’ is followed by a short list of vices (cp. Gal 5:19-21):

lasciviousness – asélgeia, sensuousness, no moral restraint.

lusts – epithumía, passions, cravings, sinful desires

excess of wine – oinophlugía, intoxications

revellings kṓmos, revelries, immoral parties

banquetings pótos, drinking bouts, drunken parties

abominable idolatries – athémitoi eidōlolatreíai, lawless idolatries, acts of idol worship

[4] ‘wherein’ refers to the content of v. 3. Contrast with the ‘wherein’ of 1:6. Non-Christians think it strange that the Christians no longer involve themselves in such social activities. The pagan neighbours ‘speak evil’ of the Christians because they do not rush with them (stampede) to the same ‘excess of riot’ (indulgence that is unrestrained).

The word for ‘speak evil’ is blasphēméō which, as well as meaning ‘ to blaspheme’ (Mt 9:3; Rom 2:24) can mean ‘to speak slanderously’ (Rom 3:8, 1 Cor 10:30; Tit 3:2).

[5] Those who vilify the Christians will be accountable to ‘him that is ready to judge the quick and the ‘dead’. The use of ‘ready’ implies that the judgement will be soon.

Who is the judge? Thus far in 1 Peter God the Father is viewed as the judge (1:17, 2:23). Generally, however, the New Testament teaches that God has committed this task to Christ (Mt 25:31-46; Lk 24:46; Acts 10:42, 17:31; Rom 14:10; 1 Cor 4:5; 2 Tim 4:1).

[6] Having mentioned the thought of judgement and its imminence Peter now makes a rather obscure statement: ‘For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.’

‘For’ links back to the mention of judgement and ‘this cause’ (this is why) refers forward to the day of judgement. The author is stating why the gospel was preached to dead people. Although there is no article here (it is not ‘the dead’) and thus the reference is to dead people in general Peter may be thinking of Christians who had already died (cp. 1 Thess 4:13-18) before the Day of Judgement. The early church expected a swift return by Christ. The Second Coming would involve judgement by Christ of the living and of those who were already dead (Acts 10:42; Rom 14:9-12; 2 Tim 4:1).

‘the gospel was preached’. Grammatically euaggelízō (to proclaim or tell) has no subject so we could read ‘it was preached’ or ‘he was preached’.

If taken as the impersonal ‘it was preached’ then Christ could have been the one who preached. In addition, the aorist tense refers to a definite occasion in the past when the preaching occurred.

It is unlikely, however, that this verse refers to the same preaching event as that of 3:19 as there the preaching was to spirits (pneúma) whereas here the preaching was to dead human beings (nekrós). ‘Dead’ refers to their present state but the ‘preaching’ occurred when they were alive. The gospel was preached to those who are dead.

Peter gives two reasons why the gospel was preached to these early believers:

a) that they might be judged according to men in the flesh.

b) that they might live according to God in the spirit.

The idea seems to be that these early Christians glorified God through martyrdom (see vv. 12-14). They were judged according to men (as men judge i.e. by appearances and unfairly) but once dead they leave the condemnation of men behind and enjoy eternal life. Jobes (2005, pp. 312-312) points out:

‘In the immediate context, Peter’s point is that death does not exempt a person from God’s coming judgment. Accountability after death was not widely taught in the pagan world. With such an assumption a pagan critic could reasonably question what good the gospel is, since it seems so restrictive of behavior in this life, and then the believer dies like everyone else. Peter, however, teaches that because people will be judged even after physical death, contra pagan expectation, the gospel message of forgiveness and judgment that has been preached to those who are now dead—whether they became believers or not—is still efficacious. Death does not invalidate either the promises or the warnings of the gospel of Jesus Christ. Peter’s claim not only would warn the unbeliever but would also encourage Christians concerning believers who may have passed on. Peter reassures his readers that the efficacy of the gospel continues after physical death to be the basis for God’s judgment, and therefore a decision to live for Christ in this life is truly the right decision, even despite appearances to the contrary as judged by the world’s reasoning.’

Exposition

1 John 2:15-17

Posted on 22nd Oct 202118th Dec 2025 by writtenexposition

We have previously noticed that in the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason, given in 2:12-14, is their spiritual state. Now, in 2:15-17, we have John’s second reason for writing: because of the enticements of the world.

THE ENTICEMENTS OF THE WORLD

No matter how good their spiritual state might be John was aware that the danger of worldliness was ever present. He therefore warns them to beware of it.

[15] A COMMAND

Rather than just offer one or two helpful suggestions John issues a firm command: ‘love not the world neither the things that are in the world’. This is the first of ten imperatives in 1 John. See the ten listed at:

Although the ‘world’ (kósmos) can refer to people (e.g. John 3:16) here it seems to refer to the world system. Kósmos carries the idea of order or arrangement.

Lambert Dolphin makes the following useful comments on ‘the world:

‘The “world-system” involves a concern for external appearances more than inner content and quality. As used in the New Testament, the world does not refer to nature, but to the world-system, to society and human culture. The world system is outwardly religious, scientific, cultured and elegant. Inwardly it seethes with national and commercial rivalries.’

Much is said about the world in 1 John. See 2:2, 16-17; 3:1, 13; 4:3-5, 9, 14, 17; 5:4, 19.

[15] A CONCLUSION

‘If any man love the world, the love of the Father is not in him.’

If a professing Christian is wholly taken up with love for the world John would conclude that such a person is not a genuine believer at all, for this behaviour is incompatible with love for God.

[16] A CHARACTERIZATION

Everything that is in the world system does not come from the Father. This system of values, goals and ethics excludes God and is opposed to God (5:19).

John identifies three elements othat characterize worldliness:

a) ‘The lust of the flesh’. Lusts (desires or cravings) of the flesh refers to human bodily appetites.

b) ‘The lust of the eyes’. This would refer to the human tendency to want what we see. We are naturally covetous and acquisitive.

c) ‘The pride of life’. This is a reminder of human showiness and the wish to impress others with one’s own importance.

The world encourages and caters to these perspectives. N.B. Some see the sin of Eve (Gen 3:6) as illustrating these three elements of worldiness: ‘the tree was good for food’, ‘it was pleasant to the eyes’, ‘a tree to be desired to make one wise’.

[17] A CONFIRMATION

John observes that worldiness is a craving for things that will soon pass away and confirms that whoever does the will of God will ‘live’ (ménō, abide, remain) forever. The idea of ‘abiding’ is that of living in fellowship with God. Such a life is viewed as never really coming to an end.

Exposition

THE TEN IMPERATIVES IN 1 JOHN

Posted on 17th Oct 202118th Dec 2025 by writtenexposition

1. Love not the world, neither the things that are in the world. 2:15

2. Let that therefore abide in you, which ye have heard from the beginning. 2:24

3. Abide in him. 2:27

4. Abide in him. 2:28

5. Behold, what manner of love the Father hath bestowed upon us, 3:1

6. Let no man deceive you. 3:7

7. Marvel not, my brethren, if the world hate you. 3:13

8. Believe not every spirit. 4:1

9. Try the spirits. 4:1

10. Keep yourselves from idols. 5:21

Exposition

1 JOHN 2:12-14

Posted on 17th Oct 202118th Dec 2025 by writtenexposition

Reading through 1 John you will notice that the author often sets out his ideas in groups of three.

In chapter 1 he gives three tests of life and already in chapter 2 he has presented three tests for love.

Three tests in chapter 1: all begin with ‘if we say.’

1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

1: 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Three tests in chapter two: all begin with ‘he that saith.’

2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him…

2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

In the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason is given in 2:12-14.

2:12-14 John writes because of their spiritual state.

Because of previous warnings in the letter one might think that the state of his addressees was suspect but these verses clarify that their spiritual condition was good. John was hoping that this would continue.

In 2:12-14 we have more triplets, two series of three, all beginning with the assertion ‘I am writing to you….. because.’

Series 1

2:12 I write unto you, little children, because your sins are forgiven you for his name’s sake.

2:13 I write unto you, fathers, because ye have known him that is from the beginning.

2:13 I write unto you, young men, because ye have overcome the wicked one.

Series 2

2:13 I write unto you, little children, because ye have known the Father.

2:14 I have written unto you, fathers, because ye have known him that is from the beginning.

2:14 I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

CHILDREN

FATHERS

YOUNG MEN

Opinion is divided as to what is meant by ‘children’, ‘fathers’, and ‘young men’. Is the author addressing:

three physical age groups , i.e. ‘children’, ‘fathers’, and ‘young men’?
three levels of spiritual maturity, i.e. new Christians, mature Christians, and those with some Christian experience?
all the Christians as children, and then directing his comments to ‘fathers’ and ‘young men’, whether according to physical age groups (older people and younger people) or spiritual maturity (more mature, maturing)?

Whatever the case may be it seems odd that the group labelled ‘fathers’ is placed in the middle of each sequence.

The word for children (teknía) is a figurative term of affection. It occurs in Jn 13:33, Gal 4:19 and seven times in 1 John (2:1, 12, 28; 3:7, 18; 4:4; 5:21). It is said of them that their sins have been forgiven ‘ on for his name’s sake’ i.e. on account of Jesus Christ. John is thus reminding them of the wonderful fact that they had experienced the forgiveness of sins. This is something that has happened in the past but is still true in the present.

It is said of the ‘fathers’ that they have ‘known him that is from the beginning. This refers to the person of Jesus Christ and would seem to refer back to 1:1-2. The ‘beginning’ is the incarnation of the ‘Word of life’.

The ‘young men’ (neanískos occurs only here and in the following verse in the Johannine writings) have overcome (nikáō – see also 4:4; 5:4 twice, 5) evil / the evil one (ponērós – 2:13, 14; 3:12; 5:18, 19).

Having addressed his first readers as ‘children’, ‘fathers’ and ‘young men’ in 2:12-13a John does so for the second time in 2:13-14. What he says to these parties is similar to what he has said in the first series.

The ‘children’ have ‘known the Father’.

Again the ‘fathers’ have known the one who is ‘from the beginning’. Here the ‘I am writing’ changes from the present tense to the Aorist, John now presenting his writing of the epistles as a complete rather than as an ongoing action.

Again it is said that the young men have overcome ‘the wicked one’ but John now adds two further reasons for writing to them:

because they are strong
because the word of God abides (remains, lives) in them.

SUMMATION

Viewed as ‘children’ the believers had experienced forgiveness of sins and had come to know the Father.

Viewed as ‘fathers’ the believers had fellowship with the eternal One who had become incarnate.

Viewed as ‘young men’ the believers had fought and overcome the evil one. This had made them strong in their faith.

https://www.academia.edu/9648468/La_sonrisa_de_Dios_Los_verbos_de_la_bendici%C3%B3n_de_Num_6_24_26

Exposition

THE AARONIC BLESSING

Posted on 31st Jul 202118th Dec 2025 by writtenexposition

‘The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.’ Numbers 6:24-26

INTRODUCTION

Recently I attended a wedding service during which the officiating minister delivered the Aaronic Blessing. I was intrigued by this pronouncement, in a 21st century CE Christian setting, of a liturgical blessing from the ancient Israelite cult. I therefore decided to look more closely at the scriptural occurrence of this benediction and seek to determine the original circumstances and meaning behind its use?

HISTORICAL BACKGROUND

The Aaronic Blessing appears in the book of Numbers which is the fourth of the first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). These books are often referred to collectively as the Pentateuch, or as the Torah (law or instruction). The Aaronic blessing comes at the end of a large chunk of religious legislation extending from Leviticus 1:1 – Numbers 6: 27.

This cycle of instructions is mainly concerned with the holiness of YHWH (the Lord) and with the holiness of the Israelites as his chosen people. YHWH had revealed himself to the Israelites as their national god, had brought them out of slavery in Egypt (the Exodus) and had made a covenant with them at Sinai by which they obligated themselves to worship him exclusively. He had also delivered to Moses blueprints for the construction and erection of a portable shrine (known as the Tabernacle) dedicated to YHWH worship and had given detailed instructions for an associated cult (set of religious practices). The latter involved the institution of a priesthood and a sacrificial system. All of this had been successfully implemented as instructed by the time the book of Numbers opens.

At that point the Israelites are preparing to leave Sinai and travel through the wilderness to the Promised Land. Just as the community is about to set out on the journey Moses delivers instructions, specifically to the Aaronite priests, about a blessing. It draws attention to the good things that lie in store for YHWH’s covenant people; those who live their lives in accordance with his revealed word.

THE CONCEPT OF BLESSING

‘Bless’ and ‘blessing’ are common words in the Old Testament and in the culture of the time the concept carried various shades of meaning.

1. Blessing functioned as part of an everyday greeting similar to our modern ‘Hello!’ (see Ruth 2:4; Psa 129:8).

2. Blessing was regarded as having almost magical power to bestow future fertility, prosperity and security (see Gen 27:30-38).

3. Blessing often had God as the object and in these instances it conveyed gratitude and thanksgiving on the part of human beings (see Gen 24:27; Ex 18:10; Ruth 4:14; 1 Sam 25:32-33; 2 Sam 18:28; 1 Kgs 1:48; 5:7; 8:15, 56; 1 Chron 16:36; 2 Chron 2:12; 6:4 and various psalms e.g. Psa 28:6; 31:21). The emphasis is on God as the recipient of praise for blessings already received rather than as the giver of future blessings.

4. ‘Blessed’ was used to describe the situation of one who had already received good things, e.g. Psa 1:1

5. Blessing was used as part of religious worship as petition for the favour of the deity and perhaps also, in the case of the Aaronic Blessing, as a prayer for protection through death (e.g. the Ketef Hinnom amulets – see below).

Hagee (2012, p.27) comments:

‘When God blesses man it is to bestow good health, abundant success, and prosperity, both materially and spiritually. When man blesses God, it is presented in the forms of thanksgiving, reverence, obedience, praise and worship. When a man blesses his fellow believer, he recites the Priestly Blessing of Numbers 6:22-27…’

It is useful to note the important difference in emphasis between blessings already received and those wished for the future. One produces a beatitude, the other a benediction. The Aaronic Blessing is a benediction.

AN ANCIENT BENEDICTION

In 1979 two tiny silver scrolls were found during the excavation of a tomb at Ketef Hinnom near Jerusalem. Since they contain an abbreviation of this priestly blessing in miniature script it is generally thought that these were worn as amulets by the person buried there (possibly a priest). Dating from about the end of the seventh century BCE, these tiny silver sheets are now the oldest written portions of the Hebrew Bible in known existence, predating the Dead Sea Scrolls by three or four centuries.

THE STRUCTURE OF THE PASSAGE

Following immediately upon the block of legislation dealing with Israel’s holiness, particularly that in Num 5-6 about holiness in the camp, comes this benediction which expresses a wish for the ideal situation; a state of harmony, security and prosperity for the Israelites, brought about by holiness.

6:22-23. The introduction to the blessing.

6:24-26 The wording of the blessing.

6: 27 The conclusion to the blessing.

THE INTRODUCTION TO THE AARONIC BLESSING

‘And the LORD spoke unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them‘ Num 6:22-23

This introductory section emphasizes that the Lord himself initiated this blessing. YHWH (the Lord) is the author, Moses is the messenger and Aaron and his descendants are the mediators of the blessing. The revelation by YHWH to Moses specifies the blessing as part of a religious ritual that is to be invoked only by priests. These are weighty words that not just anyone can speak casually.

Deuteronomy makes it clear that blessing was one of the main functions of the Levitical priestly office (see also 1 Chron 23:23):

‘At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.’ Deut 10:8

‘And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried:’ Deut 21:5

In Numbers 6, however, the message is even more specific: only the Aaronite priests can invoke this priestly blessing. The mediation of the blessing was a specific duty which was exclusive to a single group of priests authorised by YHWH.

We are not told when this blessing was first pronounced by Aaron but it may have been some time earlier when the priests began to exercise their ministry just after the inauguration of the Tabernacle and the priesthood. According to Lev 9:22:

‘And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.’

What Aaron said on that occasion is not divulged nor is there mention of the lifting of the hand in Num 6, but perhaps the wording of that first blessing matched what is recorded here in Numbers 6:24-26.

The particle ‘thus’ (translated ‘on this wise’ in the KJV) specifies that the blessing must be given exactly in the form and wording prescribed by YHWH.

THE WORDING OF THE AARONIC BLESSING

‘The LORD bless thee, and keep thee:
The LORD make his face shine upon thee, and be gracious unto thee:
The LORD lift up his countenance upon thee, and give thee peace.’

This formal request to God for the granting of prosperity, fertility and success to the Israelites consists of three lines each having two clauses and containing two verbs.

bless keep

shine be gracious

lift give

The verbs call for six related actions on the part of YHWH in order that this favourable situation for his people might be achieved.

YHWH appears as the first word in each line and is therefore explicitly the subject of the first clause in each line. He is also implicitly the subject of the second clause in each line. The placement of YHWH at the beginning of each line is for emphasis, as grammatically the threefold repetition is unnecessary. This stresses that although the benediction is spoken by the priests it is the Lord who issues the blessing. This rules out the possibility that blessing can come from another source e.g. the priests or false deities.

Some equate the threefold mention of ‘the Lord’ with the Holy Trinity (Father, Psa 110:1; Jesus, Rom 10:9; Holy Spirit, 2 Cor 3:17) and link the Aaronic Blessing with the Apostolic Benediction ‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.’ in 2 Cor 13:14.

Scholars see great literary accomplishment in the Hebrew. Each of the three lines is longer than the one before thus, it is thought, illustrating the increasing flow of God’s blessings. In the original the lines have 3, 5 and 7 words which is a regular sequence of odd numbers. The number of consonants in the lines is 15, 20 and 25 which is a sequence by five. The number of syllables is 12, 14 and 16.

The pronouns throughout the blessing are singular. The KJV clearly shows that they are second person singular by the use of ‘thee’, e.g. ‘The Lord bless thee and keep thee’. Although singular, and therefore referring to each individual Israelite, this is a collective singular similar to that in the Ten Commandments (Ex 20:2-17: Deut 5:6-21), e.g ‘Thou shalt, thou shalt not’, so the import is wide.

Although one could hardly describe the relationship between YHWH and his Old Testament worshippers as intimate yet the use of second person singular pronouns emphasizes that it was personal. By blessing individuals YHWH blessed the people as a whole, by blessing the people as a whole (collective sense) he blessed individuals.

There is some discussion as to whether the blessing contains six petitions or three. The general opinion seems to be that there are three. That assumes that the verbs are in pairs. The first clause of each line is a call for YHWH to act towards the Israelites, the second clause has to do with his activity on their behalf in response to that call.

The last part of each line can be taken as expanding or explaining the request in the first part (i.e. it is epexegetical).

Some suggest that the Lord blesses by keeping (protecting), the Lord makes his face to shine by being gracious and that he lifts up his countenance thereby giving peace.

The last part of each line may be regarded as giving the consequent action of God to the request in the first part, i.e. it is the result.

The verbs in the Aaronic Blessing

BLESS

bāraḵ: to bless, kneel, salute, greet. Its derived meaning is to bless someone or something.

Blessing in the Old Testament had little to do with spirituality but more to do with material benefits. The first biblical mention of blessing in Gen 1:28 shows that it has to do with productivity (offspring), prosperity, empowerment and personal physical security. Deuteronomy 28:1-14 (which is also in the second person singular) gives a list of blessings that an obedient worshipper of YHWH might expect to receive:

28:3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.

28:4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

28:5 Blessed shall be thy basket and thy store.

28:6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

28:7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

28:8 The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.

28:11 And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD swore unto thy fathers to give thee.

28:12 The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

28:13 And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath;…

KEEP

šāmar: to watch, to keep, to preserve, to guard, to be careful, to watch over.

This word is used of men guarding, protecting or tending (e.g Gen 2:15; Isa 21:11-12) and of YHWH keeping covenant (e.g. 1Kgs 8:23-25). This request in the Aaronic Benediction is for protection by YHWH against any force, human or spiritual, that would disrupt or destroy the blessing once received by his people.

Psalm 121, in which šāmar occurs several times, is a meditation on YHWH’s vigilance (‘neither slumber nor sleep’) and his preservation of his people. He is a divine security guard.

I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the LORD, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: the LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The LORD shall preserve thee from all evil: he shall preserve thy soul. The LORD shall preserve thy going out and thy coming in from this time forth, and even forevermore.

SHINE

’ôr: to give light, to shine, to become light, make bright

Examples: Jonathan’s eyes brightened 1 Sam 14:27, 29; and Ezra 9:8 ‘that God may brighten our eyes’.

‘May YHWH make his face to shine in your direction’

This anthropomorphism which attributes human features to God indicates that God makes his presence known but the imagery of his face shining means much more. God is not only near but also friendly and his attitude is benevolent. He will give a positive and favourable reception. See also Psa 31:16; Psa 80:3, 7, 19.

Note: The opposite imagery of the shining face is that of hiding the face (e.g. Deut 31:18) which speaks of rejection.

Psalm 67, which is based on the Aaronic Blessing, is a meditation on ‘bless’ (vv. 1, 6, 7) but also includes the expression ’cause his face to shine upon us’ in v.1.

BE GRACIOUS

ḥānan: to be gracious toward, to favour, to have mercy on.

The idea here is that of God showing favour to his people. This is usually thought of as the action of a superior towards an inferior. There is not the distinction between grace and mercy that we have in the New Testament. The Septuagint (Greek Old Testament) translates ‘be gracious’ as ‘show mercy’. The prayer is that God might deal with his people in mercy, grace and deliverance from afflictions. Perhaps forgiveness of sins would be included as one of God’s gracious actions; judgement tempered with mercy.

At Sinai YHWH had revealed himself as ‘merciful and gracious’ but also held out the possibility of judgement:

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Unlike the above quotation from Exod 34:6-7 there is no mention of judgement in in the Aaronic blessing.

LIFT

nāśā’: to lift, to carry, to take away.

The ‘lifting up of the countenance toward’ literally ‘turn his face towards’ suggests that God is looking at and therefore paying attention to his people, smiling upon them with pleasure and affection.

GIVE

śiym: to put, to set, or to place, to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine.

The petition ends with a request for the Lord to grant šālôm (peace). ‘Peace’ does not just mean the absence of war but also carries the thought of unity, harmony, well-being, health, prosperity,wholeness, security and salvation.

THE CONCLUSION OF THE AARONIC BLESSING

And they shall put my name upon the children of Israel; and I will bless them. Num 6:27

Following the words of the Aaronic Blessing comes verse 27 which continues the instructions for blessing given by YHWH to Moses in vv. 22-23. The Septuagint places verse 27 at the end of verse 23. The verse concludes the section on the Aaronic Blessing and gives an insight into how it was viewd by the Lord.

‘and they shall put my name upon the children of Israel;‘ Does this refer to a further separate ritual that is not described here or back to the invocation of the Aaronic Blessing? Given that details of a different ritual are not supplied it seems most likely that YHWH regarded the invocation of the blessing by the Aaronite priests as a figurative act of putting his name upon the people.

As a ritual act the recitation of the Aaronic Blessing expressed the divine name (being and character) of the covenant-making and covenant-keeping God and reminded the Israelites that they belonged him.

The divine name reminded them of who he is – his character.

The divine name reminded them of what he had done – his works.

The divine name reminded them of what he had promised- his covenant.

As worshippers of an awe-inspiring, holy God they had to be holy as well. The pronouncement of the benediction did not provide an easy magic shortcut to blessing. They had to worship the Lord, obey him and walk in his ways, then blessing would follow. Whenever the blessing was asked for such people it would definitely be granted.

The blessing had to be requested by the Aaronite priests but it was not caused by them. The Lord alone could bless.

SUMMATION

As Christians today we can enjoy the principle enshrined in the Aaronic Blessing: that the Lord who has saved us and brought us into a relationship with himself can sustain us on our journey of life with blessings which are unmerited but graciously bestowed. It is our responsibility, as those who belong to him, to live holy lives.

‘But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.’ Mat 6:33

BIBLIOGRAPHY

BOOKS

Bailey, L. R., 2005. Leviticus-Numbers, Macon, GA: Smyth & Helwys

Bush, G., 1858. Notes, Critical and Practical, on the Book of Numbers: Designed as a General Help to Biblical Reading and Instruction, New York: Ivison & Whinney

Duguid, I. M. and Hughes, K. R., 2006. Numbers: God’s Presence in the Wilderness. Wheaton, IL: Crossway Books.

Hagee J., 2012. The Power of the Prophetic Blessing, Brentwood, TH: Worthy Publishing

Martin, G. and Anders, M., 2002. Exodus, Leviticus, Numbers. Nashville, Tenn: Broadman & Holman.

North, G., 1996. Sanctions and Dominion: An Economic Commentary on Numbers, Tyler, TX: Inst for Christian Economics

Pitkänen, P., 2018. A Commentary on Numbers: Narrative Ritual and Colonialism. New York: Routledge

Swete, H. B., 1909, The Old Testament in Greek According to the Septuagint, Cambridge University Press

Rushdoony, J. R., 2006. Numbers, Vallecito, CA: Chalcedon/Ross House Books

van Kooten, G. H., 2007. The Revelation of the Name YHWH to Moses: Perspectives from Judaism, the Pagan Graeco-Roman World, and Early Christianity, Leiden: Brill.

JOURNAL ARTICLES

Cocco, F., 2007, La sonrisa de Dios. Los verbos de la bendición de Num 6,24-26, available at

Cohen, C., 1993, The Biblical Priestly Blessing (Num. 6:24-26) in the Light of Akkadian Parallels, Tel Aviv, Vol. 20, No. 2, pp. 228-238

Fishbane, M., 1983, Form and Reformulation of the Biblical Priestly Blessing, Journal of the American Oriental Society, Vol. 103, No. 1, pp. 115–121.

Isaak, M. A., 1995, Literary Structure and Theology of the Patriarchal Narratives: The Three-fold Blessing, Direction Magazine, Vol. 24. No. 2 pp. 65-74

Martens, E., 2009, Intertext Messaging: Echoes of the Aaronic Blessing (Numbers 6:24-26), Direction Magazine, Vol. 38, No. 2, pp. 163-178

Miller, P. D., 1975. The Blessing of God, Interpretation: A Journal of Bible and Theology, Vol. 29, No.3, pp.240-251

Ozolins, K., 2021. Artifact in Focus: The Ketef Hinnom Amulets, Ink Magazine, Issue 9, pp. 12-14

Yardeni, A., 1991. ‘Remarks on the Priestly Blessing on Two Ancient Amulets from Jerusalem.’ Vetus Testamentum, Vol. 41, No. 2, pp. 176–185

Exposition

1 PETER 3:18-22 THE SPIRITS IN PRISON

Posted on 3rd Jun 202118th Dec 2025 by writtenexposition

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. 1 Pet 3:18-22

Having already discussed the topic of undeserved suffering with reference to Christ’s crucifixion in 1 Pet 2:21-25 the author now deals with it in terms of Christ’s resurrection and ascension. Note that the passage begins and ends with the resurrection of Christ. The flow of thought in these verses is as follows:

Christ suffered once for sins
he was put to death
he was made alive
he preached to imprisoned spirits
they had been imprisoned because they had been disobedient
they had been disobedient during Noah’s time
when only eight people had survived the flood
this reminds us of baptism
it ‘saves’ us because of Christ’s resurrection
when he ascended into heaven to sit at God’s right hand

[18] ‘For’ ‘because’ (hóti) – this is a link with the thought of vv.13-17. It does not link back to v.17 alone. If so Peter would be telling them that they are suffering innocently but are to be happy because Christ also suffered innocently as the pattern of innocent suffering. That interpretation is not possible because Christ’s suffering was unique, it was ‘for sins once for all.’ The link is to the entire thrust of vv.13-17 that they are blessed because they are suffering innocently. Peter is telling these Christians in Asia Minor that just as Christ seemed defeated by his suffering but emerged triumphant so they too will be triumphant. He is thus preparing them for fiery trial ahead and encouraging them to stand fast throughout.

‘For’ may also introduce a quotation from an early Christian hymn (cp. 2:21), the relevant extract here being v.18 and v.22.

‘also’ You are suffering but remember that Christ suffered too.

‘once’ (hápax) once for all. For similar see Rom 6:10; Heb 7:27; Heb 9:12, 26, 28; 10:10). Christ’s sacrificial death was of infinite value.

The argument here is not that of Hebrews (chapters 7-10) that Christ’s once for all sacrifice does away with the need for more sacrifices. The point here is the one brought out in 4:1-3; that just as Christ dealt with sin once and then began a new phase of life so these Christians should be finished with sin and not return to pagan practices.

‘suffered for sins, the just for the unjust’ Note the two different words translated ‘for:’

1) ‘for sins’ (perí) concerning or with regard to (see also Rom 8:3; 1 Jn 2:2; 1 Jn 4:10). Christ’s suffering was related to sins, but not his own sins for he was righteous.

2) ‘for the unjust’ (hupér) on behalf of. Christ’s death was vicarious, a substitutionary atonement.

Peter stresses the innocence of Christ’s character and therefore that his suffering was undeserved. Peter refers to Christ by the title ‘the Just One’ in Acts 3:14.

The purpose and intention of Christ’s suffering was that he might lead us to God i.e. to provide access to God or to bring us into God’s presence, in the sense of presenting us at a royal court.

Christ was able to provide this access to God by ‘being put to death in the flesh, but quickened by the Spirit.’ Watson & Callan (2012, p.88) explain:

“Christ,” the subject of the sentence, is modified by two passive participles: “put to death” (thanatōtheis), with the human authorities in Jerusalem as implied agents, and “made alive” (zōopoiētheis), with God understood as the agent (cf. 1 Pet. 1:3, 21), for the latter verb typically refers to the resurrection (John 5:21; Rom. 4:17; 8:11; 1 Cor. 15:22; Eph. 2:5; Col. 2:13.

These parallel participles, each connected to a noun, are contrasts.

mén……dé on the one hand……on the other hand. This same expression denoting contrast appears elsewhere in 1 Peter, for example, 1:20; 2:4; 4:14.

What is meant by ‘in the flesh’ and ‘by the spirit?’ According to Vinson, Wilson & Mills (2010, p.174) there are three options :

in the flesh – as a human being , in the spirit – as a spiritual being. 1 Pet 4:6 makes it clear that the spirit is God’s spirit.
in the flesh – in the human realm, human sphere of existence, in the spirit – in the realm of the spirit, spiritual sphere of existence, i.e. Jesus was put to death in the human realm and made alive in God’s realm.
by the flesh – Jesus was killed by human beings, by the spirit – Jesus was raised by the action of God’s spirit i.e. by God’s power.

[19] ‘in/by which’ This refers back to ‘spirit’ (v.18b) and the three possible meanings are:

‘in which realm’ i.e in the Spirit’s realm, in his mode of existence as a spirit.
‘by which’ i.e. by the Spirit’s enabling.
in which’ i.e . this refers to the event (the resurrection – when the Spirit made him alive).

‘also’ This does not refer to the ‘spirits in prison’ as that would infer that Christ had made a previous proclamation to others. It indicates that another point about Christ’s activity has occurred to the writer. The previous point is that Christ died to bring us to God, this next point is that he made a proclamation to the spirits in prison.

‘spirits in prison’ This expression does not occur elsewhere in the New Testament. Peter’s readers obviously understood the reference to these imprisoned spirits as it is not presented as a new revelation nor does Peter give an explanation. Unfortunately, since we do not understand the reference we can therefore only speculate upon the answers to the following questions:

Who are the imprisoned spirits?
Where are they located?
What is meant by ‘went?’ In which direction did Christ travel?
What was the nature and content of his preaching?
When did the preaching occur?

‘spirits’ (pneúma) This word refers to supernatural beings (Mt 12:45; Lk 10:20; Heb 1:14). In the New Testament dead human beings are called nekroi, dead ones, or psychoi, souls. Peter had Genesis 6:1-4 in mind, where we read about the ‘sons of God’ (rebellious angels, Jude 6) who were attracted by and raped human women (1 En 15:3-7).

‘prison’ (phulakḗ) This is the usual word for prison, a place where criminals are held. It is used with regard to spirits in Rev 20:7 and probably also in Mt 5:25 – referring to ‘Gehenna of fire’ in Mt 5:22. Jude 6 ‘chains’ also suggests imprisonment of spirits. In Isa 24:21-22 we read about the imprisonment of ‘the host of the high ones on high’. Since it is spirit beings, not human souls, that are said to be imprisoned, the location is not the abode of the dead (Sheol or Hades, never viewed as a prison in the Bible) but seemingly an undisclosed location in the upper regions where disobedient spirit beings are held.

‘went'(poreúomai) In what direction did Christ travel? This word itself gives no clue. Since, however, it occurs again in v.22 where it obviously refers to Christ’s ascension (as in Acts 1:10), logically the direction is ‘upward.’ The preaching occurred after Christ’s resurrection (v.18b having been made alive in the spirit) so it makes sense that the reference here is to the Ascension.

‘preached’ (kērússō) – to announce or proclaim. This was not a proclamation of the gospel as Peter uses another word for that (euaggelízō) in 1 Pet 4:6 but most likely an announcement of judgement. It would have brought comfort to the Christians experiencing trials to know that the judgement of the wicked, even powerful spirits, was assured.

[20] ‘sometime’ (poté) at one time or another, formerly

These imprisoned spirits are said to have been disobedient.’ They are now in prison but the main focus is on their past disobedience rather than their present condition. They failed to heed the warning that they were given ‘in the days of Noah’. Mention of this time in history enables Peter to introduce the topic of the Flood (Gen 6-8). This story is referred to elsewhere in the New Testament in Mt 24:37-39; Lk 17:26-27; Heb 11:7; 2 Pet 2:5; 3:6.

‘the patience of God waited’ This does not just mean that a long-suffering God waited with patience while the ark was was under construction. The sense of ekdéchomai is eager expectation. God’s patience is personified as eagerly awaiting the time when it could be demonstrated in the saving of a few people, in this case eight.

‘in which’ lit. into which. Kelly (1969, p.158) points out: ‘eis conveys the double sense of going into the ark and so being saved in it.’

‘a few’ ‘eight souls (persons). Noah, his wife, his three sons and their wives.

‘were saved by water’ Just as the water effected Noah’s deliverance from the evil world of his day so baptism symbolized the deliverance of the Asian Christians from the evil society in which they lived.

‘BAPTISM NOW SAVES’

[21] What is meant by this dramatic statement in v.21?

‘now’ This refers to the present age in contrast to the time before Christ came.

‘figure’ (antítupon) – a type, pattern or model

‘flesh’ (sarkós) – the flesh of a living creature i.e. body.

‘filth’ (rhúpos) a coarser word than ‘dirt.’

‘answer’ (eperṓtēma) declaration, pledge, profession, agreement, contract, question, inquiry. This word occurs only here in the New Testament but is used in the LXX of Dan 4:17 to mean ‘decision.’

Others would argue that here eperṓtēma means ‘request’ (see Mt 16:1 KJV ‘desired him’). The following interpretations are possible:

• a request to God from a good conscience
• a request to God for a good conscience
• a declaration to God from (or ‘of’ ) a good conscience
• a pledge to God to maintain a good conscience

‘conscience’ (suneídēsis) consciousness of, awareness of an important situation, circumstance or attitude (comes from the words meaning co-knowlege or knowledge shared with another). The Christian receives a good/clear conscience as a result of cleansing at conversion. The idea is not that of absence of guilt but of submission and obedience to God’s will (2:19; 3:16).

Addressing his first readers, Peter tells them that ‘a few, that is, eight people were saved through water, which even in reference to them is a pattern. Baptism now saves, not as a removal of filth from the body but as a declaration of an appropriate awareness toward God through the resurrection of Jesus Christ.’

Baptism corresponds to the water and thus to Noah’s experience of salvation. As Noah passed through the water from evil and death to life, so Christians pass through water as a symbol of their transition from evil and death to new life at conversion.

Peter negates any idea that there is something miraculous about the baptismal water and goes on to explain how baptism saves. He defines it in terms of a declaration.

‘baptism saves’ Brooks (1974, p. 293) comments: ‘It spares from the unfavorable circumstance of judgment. It does so because it is the declaration of the individual’s appropriate conscious awareness in reference to God. He can have this appropriate awareness because of the resurrection of Christ. Baptism saves in that it is the moment when the individual testifies to the fact that he shares something in common with God. He makes known that he has the right attitude and relationship toward God. He willingly responds with his declaration to anyone who interrogates him. He has become a “co-knower” with God and other Christians that in the resurrection of Christ there is salvation. The baptized is saved because he recognizes the authenticity and divine origin of the message that in Christ God has offered man the ultimate revelation of His grace.’

The declaration of a good conscience is made possible ‘by the resurrection of Jesus Christ.’ See 1:3.

[22] Peter returns to what he has been saying about Christ in v.18 (and about Christ’s journey in v.19) and reminds his readers that Christ has been raised by the Father, that he has gone into heaven and is at the right hand of God, with all angels, authorities, and powers subject to him. He thus reassures them that just as Christ has emerged triumphant from suffering, so too will they. There is no need to be afraid (v.14).

‘right hand of God’ The place of authority. This was a fulfillment of Psa 110:1. For Christ at God’s right hand see Mt 22:41-46; 26:64; Mk 12:35-37; 14:62; 16:19; Luke 20:41-44; 22:69; Acts 7:55–56; Rom. 8:34; Col. 3:1; Heb. 1:13; 8:1; 10:12; 12:2

‘has gone into heaven’ Refers to an event i.e. the Ascension.

‘has gone’ This is the same participle as in v.19.

For the Ascension see: Mk 16:19; Lk 24:51; Acts 1:6-11.

For the subjection of supernatural beings see 1 Cor 15:24; Eph 1:20-21; Phil 2:9-10; Col 2:15. Angels are listed along with authorities and powers in Rom 8:38 and in this verse (v.22). This makes it even more likely that the imprisoned spirits of v.19 are disobedient angels.

Exposition

1 PETER 3:13-17 – COMMENTARY

Posted on 25th May 202118th Dec 2025 by writtenexposition

3:13-17 Suffering for righteousness’ sake

‘And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.‘ 1 Pet 3:13-17

We have now arrived at the main section of 1 Peter which, depending upon how one divides the epistle, ends at either 4:19 or 5:10. It deals with the subject of undeserved suffering; specifically, suffering as a Christian. The suffering endured by his readers has already been referred to in 1:6-7; 2:12,15, 19-20 and 3:9 but now Peter addresses it as his main topic.

Kelly (1969, p. 139) identifies three main interwoven strands of thought that Peter develops throughout the section:

‘the idea that the innocent man can face suffering with confidence.’
‘the basis of this confidence is Christ’s victory and the privilege of sharing His passion.’
‘the imminence of the End, when righteous suffering will receive its reward.’

[13] Generally, undeserved suffering is exceptional. Following on naturally from what he has said in vv.9-12 Peter asks a rhetorical question: ‘Who then (i.e. under the circumstances that I have just outlined) is going to harm you if you are devoted to what is good?’

‘followers of that which is good’ lit. ‘zealous of good ‘ – enthusiastic for.

The implied answer is ‘no-one’.

‘harm’ This does not mean literal physical harm but eternal, lasting harm.

[14] Peter tells them that in the event that they should have to suffer physical abuse for the sake of righteousness they ought to count it a blessing and a privilege. The thought is similar to that of Mt 5:10-11. Peter goes into more detail on this point in 4:14. ‘Righteousness’ is upright behaviour. In this verse the situation is hypothetical but in 4:12 the suffering is about to take place, therefore the situation for the original readers must have been deteriorating. In an environment hostile to, and suspicious of, Christianity the risk is always present.

‘be not afraid of their terror, neither be troubled’ Peter quotes from Isa 8:12 -13 by way of encouragement. Keating (2011, p.93) explains the point:

‘Just as the Lord was a stronghold for beleaguered Jerusalem in the time of the prophet Isaiah, so he is the comfort and strength for the small, vulnerable Christian communities of Asia Minor— and for us today. To shrink in fear before those who abuse us verbally and physically is a natural human response. We need supernatural faith and hope to resist falling into fear.’

[15] Undeserved suffering presents an opportunity to witness. Christians are not to be terrified by those around them. Their response should not be to deny Christ but to ‘sanctify’ (acknowledge as holy) the Lord God in their hearts. The words ‘in your hearts’ are not in Isaiah, these are added by Peter.

‘give an answer’ A second response is to be ‘ready for a defence (apologian)’. See Acts 22:1; 25:16 ‘answer for himself’; 26:2; Phil 1:7,17; 2 Cor 7:11 ‘clearing;’ 2 Tim 4:16 ‘answer’.

‘reason’ (lógos) account.

This may be a reference to formal interrogation by government or to making a legal defence against a charge, but ‘defence’ and ‘account’ do not always have a technical legal sense. Apologian is used in a non-technical way in 1 Cor 9:3 and 2 Cor 7:11.

‘Always’ and ‘everyone’ are general words so, while they may be called upon to answer to government authorities, Peter’s readers are expected to give an explanation or justification of their faith in answer to general informal questions from non-Christians.

‘hope’ – looking for something good with the expectation of obtaining it.

‘within you’ – either in the Christian community in Asia Minor as a group or within each of their individual hearts.

Their defence of their beliefs is to be conducted with an attitude of gentleness (towards their critics) and fear (towards God).

[16] ‘having a good conscience’ It is necessary to maintain a clear conscience for their witness to be effective. The idea is of knowing that one is not guilty and has nothing to hide. For similar see 3:21 and also Acts 23:1; 1 Tim 1:5,19; 3:9; 2 Tim 1:3; Heb 13:18.

Peter hopes that the exemplary behaviour of Christians will shame those who slander them. Their good manner of life is rooted ‘in Christ”.

‘conversation’ (anastrophḗ) mode of conduct, way of life.

‘that they may be ashamed who falsely accuse you’ (epēreázō) misuse, insult, treat despitefully – this word only occurs here and in Mt 5:44; Lk 6:28.

[17] The paragraph closes with a general statement: ‘it is better to suffer when doing right, if it be God’s will, than when doing wrong.’ lit, ‘if the will of God were so to will.’ Peter has already given this advice to slaves in 2:20.

SUMMARY POINTS

3:14 BE CONFIDENT ‘Be not afraid of their terror, neither be troubled’

3:15 BE COMMITTED ‘But sanctify the Lord God in your hearts ‘

3:15 BE CONVERSATIONAL ‘Be ready always to give an answer to every man that asketh you a reason of the hope that is in you.’

3:15 BE CONSIDERATE ‘With meekness and fear.’

3:16 BE CLEAN ‘Having a good conscience.’

Exposition

2 PETER – BIBLIOGRAPHY

Posted on 18th May 202118th Dec 2025 by writtenexposition

BOOKS

Aymer, M., Kittredge, C. and Sánchez, D., 2016. Hebrews, The General Epistles, And Revelation. Minneapolis: Fortress Press

Bigg, C., 1901, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, New York: Scribners

Fornberg, T., 1977, An Early Church in a Pluralistic Society : a Study of 2 Peter, Lund: LiberLaromedel/Gleerup

Green, G. L., 2008. Jude and 2 Peter, Grand Rapids, Mich.: Baker Academic

Green, M., 2009. 2 Peter & Jude: Tyndale New Testament Commentary: No. 18., 2nd ed. Nottingham: IVP

Jowett, J. H., 1993. The Epistles Of Peter. Grand Rapids, MI: Kregel Publications

Keating, D., 2011. First and Second Peter, Jude. Grand Rapids, Mich.: Baker Academic

Kelly, J. N. D., 1969. A Commentary On The Epistles Of Peter And Of Jude. London: A. & C. Black

Lincoln, W., 1871. Lectures On Epistles Of Peter, Kilmarnock: John Ritchie

Martin, T. and Mason, E., 2014. Reading 1-2 Peter and Jude: A Resource for Students, Atlanta: Society of Biblical Literature

Moo, D. J. 1996. 2 Peter, Jude (NIV Application Commentary), Grand Rapids, Mich.: Zondervan

Patterson, D. and Kelley, R., 2006. Women’s Evangelical Commentary, Nashville, Tenn.: Broadman & Holman Publishers

Reicke, B. I., 1964. The Epistles of James, Peter and Jude, New York: Doubleday & Co

Skaggs, R., 2020. 1, 2 Peter and Jude Through the Centuries, Chichester, UK: John Wiley & Sons Ltd

Sproul, R. C., 2019. 1-2 Peter: An Expositional Commentary, Sanford, FL: Reformation Trust Publishing

Vinson, R., Wilson, R. and Mills, W., 2010. 1 & 2 Peter, Macon, GA: Smyth & Helwys Pub

Watson, D. and Callan, T., 2012. First And Second Peter. Grand Rapids: Baker Academic

JOURNAL ARTICLES

May, J. Y., 2006, ‘Those Credible Eyewitnesses’, Foundations, Vol. 55, pp. 24-27

Exposition

2 PETER 3:1-18 THE LORD’S RETURN

Posted on 17th May 202118th Dec 2025 by writtenexposition

THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

‘This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 2 Pet 3:1-2

3:1-2 COMMANDMENT

Peter now turns from his tirade against false teachers to focus his attention on his readers and encourage them by addressing the disturbing topic of the delay of the Parousia. This seems to have been a problem for the early Christians, as they expected the return of the Lord during their lifetime.

[1] Peter addresses his readers as ‘beloved’ (agapētoí). This term was used by the New Testament writers to denote believers. It must, therefore, have been encouraging for Peter’s suffering readers to realise that they were loved with God’s deep unconditional love. The word occurs here in v.1 for the first time in 2 Peter but is used three more times in this same chapter; in vv.8, 14 and 17.

We learn that this is the second letter that he has written to them, the first must have been 1 Peter. The purpose of his writing is by way of reminder, he has already told them this in 1:13. He wants to stir up their ‘pure minds’ (sincere disposition). Diánoia means intellect or the thinking faculty. The idea is that of ‘true discernment.’

He wishes to remind them of topics addressed in his first letter which would include living a holy life, avoiding immorality, a glorious future for believers and doom for the wicked.

[2] He wants them to recall the words previously spoken by the holy prophets and the apostles of the Lord and Saviour.

‘prophets’ The reference could be to New Testament prophets but is more likely to be to Old Testament prophets since the prophets in 1 Peter (1:10-12) were clearly Old Testament as they lived before Christ.

‘apostles’ This is probably a reference to the missionaries who evangelised their part of Asia Minor. Peter associates himself with them.

‘the commandment’ In the context this may refer to a command to watch for the Lord’s return e.g. Mk 13:33-37.

‘Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.‘ 2 Pet 3:3-7

3:3-7 CONTEMPT

[3] Peter singles out what he views as the main point (‘understanding this first’ – same phrase as 1:20a) of the message of the Old Testament prophets and the New Testament apostles; that in the last days there will be ‘scoffers with scoffing’. Those who deny prophecy are themselves the subject of prophecy. This expression ‘scoffers will come to scoff’ emphasizes the activity of the false teachers. He goes on to say that they will not only be irreverent but also immoral, as they will ‘walk after their own lusts’ (see 2:10a). ‘walking’ is used to denote behaviour. The word ‘scoffer’ (empaíktēs) occurs only here and in Jude 1:18 in the New Testament.

‘in the last days’ This is a biblical term for the final days (usually thought of by Christians as the time between Christ’s ascension and second coming) e.g. Isa 2:2; Dan 2:28; Hos 3:5; Mic 4:1; Acts 2:17; Heb 1:2.

[4] ‘Where is?’ i.e ‘What has happened to?’ This expresses skepticism (Psa 42:10; Jer 17:15; Mal 2:17).

‘promise’ This is a key word in this chapter: vv. 4, 9, 13, see also 1:4.

‘coming’ parousía

‘fathers’ ancestors. This possibly refers to the first generation Christians who had died, or probably to the Old Testament patriarchs (Jn 6:31; Rom 9:5; Heb 1:1).

‘fell asleep’ – This is a metaphorical way of saying ‘died’ (Mt 27:52; 1 Cor 15:6,18).

The scoffers had decided that since nothing had changed since the beginning of the world they were free to indulge their own passions (v.3b).

[5-7] Peter answers these two objections of the scoffers in reverse order. In vv.5-7 he addresses their view that all things have remained stable since the beginning (4b) and then in vv. 8-10 addresses the question ‘Where is the promise of his coming?’ (4a).

Objection 1. All things have remained stable since the beginning.

According to Peter the scoffers deliberately ignore the fact that the heavens and the earth (i.e the universe) were created by the word of God and that, far from allowing them to continue unchanged, he has intervened and destroyed them once already by the Flood (see also 1 Pet. 3:20-21; 2 Pet 2:5). Drawing upon Genesis 1:2, 6-7, according to which only water existed before the formation of the universe, Peter says that the heavens and earth were formed ‘out of water’ and ‘by means of water’. They (the heavens and the earth meaning: ‘the world that then existed’) were therefore destroyed by the very element from which they were formed.

‘whereby” by which. This is usually taken to refer to the water but since ‘which’ is in the plural the antecedent might be ‘word’ as well as ‘water’, in that case we have ‘the two agents of creation cooperating in destruction’ (C. Bigg cited by J.N.D. Kelly, 1969, P.360).

In v.7 Peter accepts a tradition found in Jewish apocalyptic writings that the universe will be destroyed by fire. This is the only biblical reference to that, although there are many that speak of fire as the instrument of God to destroy his enemies. The universe is reserved by the same word for future judgement by fire. Peter’s emphasis is not on the fire but on the judgement. This will fall on ‘ungodly men’, undoubtedly this is a sideways swipe at the false teachers and scoffers.

Peter’s answer to the claim that all things have continued undisturbed from the beginning is that the world has not always remained stable. God does intervene and has done so at the Flood. This gives good grounds for believing that he will do so again in the future (see Mt 24:37-39).

‘But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.’ 2 Pet 3:8-9

CONSTRAINT

[8-9]

‘You must not fail to notice’ Again addressing them as ‘beloved’ (see v.1), Peter uses the same expression as that in v.5 (‘are ignorant of’) – with the ‘you’ in v.8 standing in contrast to the ‘they’ of v.5.

Objection 2. ‘Where is the promise of his coming?’

Peter now answers that question and makes three main points in his explanation of the delay:

1. The Lord does not calculate time the way we do (v.8).

God does not distinguish between one day and a thousand years. He bases this upon Psa 90:4 (‘For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night’) to show that the time of the Parousia and Day of the Lord cannot be predicted accurately. He is NOT hinting that in scripture one day equals a thousand years

2. The Lord is patient and gives opportunity for people to repent (v.9).

The Lord (i.e. God as in v.8) is not slow (in the sense of ‘slack’ – bradúnō ) about his ‘promise’ (same word as v.4), as some (the scoffers and those who have been influenced by them) reckon slowness (i.e. due to negligence) but the delay is due to his forbearance (makrothuméō – long anger). He delays judgement because he desires that all should repent and none perish ( e.g. 1 Pet 3:20)

3. The Day of the Lord will come suddenly (v.10)

God’s patience does not mean that the judgement will never come and, in fact, the delay will have intensified divine judgement (v.10).

‘But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.’ 2 Pet 3:10-13

3:10-13 CATASTROPHE

[10] Despite what seems like a long delay (v.9) the Day of the Lord (Jer 46:10; Joel 2:1–11; Amos 5:18–20) will certainly come (Acts 17:30-31); like a ‘thief in the night’ (Mt 24:43; Lk12:39; 1Thess 5:2; Rev 3:3; 16:15). It will be sudden and unexpected, but not for believers, 1 Thess 5:4.

The Day of the Lord will bring catastrophe for the universe because ‘the heavens will pass away with a rushing sound, the celestial bodies will will be set ablaze and disintegrate’ (translation by J.N. D. Kelly, 1969, p.364)

‘Elements’ (stoicheíon – one of a row, plural – series) can mean either the basic elements of which everything in the universe is composed (earth, air, fire, water) or celestial bodies like stars. ‘Earth’ here probably refers to the planet rather than the people who live on it. All that humans have done on it will be done away with. The Old Testament background is probably Isa 34:4. See Rev 14:13 for what happens to the works of Christians.

[11] Peter maintains that this prediction of a future catastrophe ought to stimulate Christians to holy living in the here and now. They should not get overly attached to the things of this world, for those will not last. He presents this in the form of a question (vv.11-12) containing the challenging and memorable phrase: ‘What manner of persons ought ye to be?’

[12] Unlike the false teachers and scoffers, who deny the reality of the Lord’s second coming, believers should look forward to it, and even hasten it. Speúdō can either mean ‘earnestly desiring’ (Isa 16:5) or ‘urge on, hasten on.’ Since the Lord desires that all should come to repentance presumably the acceleration of the ‘Day of God’ can be brought about through prayer and evangelism, resulting in people repenting and converting. Peter had earlier preached this idea of repentance and conversion speeding up Christ’s return in a sermon recorded in Acts chapter 3:

‘Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets.’ Acts 3:19-21 NIV

The ‘coming’ (parousía) of the Day of God. Here parousía does not refer to a person, as in v.4a, but a day.

That Day of God (see Rev 16:14), also known as the ‘Day of the Lord’, will generate cosmic destruction. The heavens will be destroyed (loosed or broken up) and the elements will melt.

[13] The positive thing, according to Peter, is that the universe will not be annihilated but remodelled. The idea seems to be that of purification rather than total destruction. The transformation will inaugurate a new era.

The intensity of divine judgement should not cause the Christians to despair but rather cause them to hope as they can look forward to new heavens and a new earth. Two things are said about this new creation:

1. Righteousness dwells in it.

At present the believers face opposition from false teachers and scoffers but they can look forward to the future state in which unrighteous people like those will be excluded.

2. It is ‘according to his promise’.

‘his’ i.e. God’s, refers back to ‘[Day of]God’ v.12

The promise referred to is Isa 65:17 (see also Isa 66:22; Rev 20:11; 21:1):

‘For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.’

‘Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen.’ 2 Pet 3:14-18

3:14-18 COUNSEL

[14] Since they have ‘these things’ (new heavens and a new earth) to look forward to Peter again emphasizes the need for the Christians to live a holy life.

‘look forward to’ – the same verb (prosdokáō) as in v.12 and v.13.

‘be diligent’ – make an effort, also 2 Pet 1:10,15.

‘at peace’ – The state of reconciliation with God, 1 Pet 1:2, 2 Pet 1:2.

‘without spot or blemish’ This contrasts with the scoffers who in 2:13 are said to be ‘spots and blemishes.’ This means that the Christians are to be eager to be like Christ himself (1 Pet 1:19; Eph 1:4; 5:27).

‘to be found of him’ i.e. in the sight of the Lord (judgement) at his Coming.

[15] Unlike the scoffers who considered it slackness (v.9) the Christians are to ‘reckon’ that God’s (‘the Lord’ vv. 8,9,10 + Day of God v.12)) forbearance is salvation. This is a repetition of the idea in v.9 that God delays the parousia and judgement because he desires that all repent.

Peter uses Paul for further confirmation and says that he counts Paul ‘a beloved brother.’ He refers to Paul’s correspondence which was circulating among the churches and says that Paul had written something similar, ‘in virtue of the wisdom given to him’ (1 Cor 2:6-16; Col 1:28). Peter may have had Rom 2:4 or Rom 3:25-26 in mind, but what epistles and what passages he means is left rather vague.

In more general terms, Peter must have felt that Paul’s teaching supported his own exhortations to Christians to lead holy lives in view of the Second Coming.

[16] It is unclear from 2 Peter (3:1) exactly what group of Christians this letter is addressed to. It is also impossible for us to know what, if anything, Paul had written specifically to them. Peter mentions ‘all’ Paul’s letters, which would suggest that the Christians in Asia Minor had access to a collection. This may have been more than just the three addressed to churches in Asia Minor; Galatians, Ephesians and Colossians.

Peter notes that Paul’s letters are difficult and easily misunderstood. He was concerned about false teachers taking parts of Paul’s letters out of context and using them to back up their version of Christian freedom, i.e. license. The false teachers twist Paul’s letters to their own perdition, as they do the other scriptures. What are ‘the other writings’ Peter refers to? They were probably the Old Testament books and the New Testament Gospels. Peter is certainly saying that the false teachers distort these in the same way as they do Paul’s writings. Some commentators, however, go further and maintain that Peter is denoting Paul’s letters as authoritative and inspired and that here he is putting them on a par with the other writings.

[17-18] In these two verses Peter repeats his warning against false teachers, encourages the Christians to grow in grace and knowledge and concludes his letter with a doxology to Jesus Christ. He reminds the believers that since they have been forewarned they are to ‘beware’. They are ‘to be on guard’ (phulássō keep watch), this is the same verb as ‘saved’ in 2:5. They are to take care:

negatively:

a. Not to be carried away by the error of lawless or unprincipled people.

b. Not to fall from their own stability (he has already told them that they are stable in 1:12)

positively:

i. They are to grow in grace (God’s favour) and

ii. They are to grow in the knowledge of our Lord and Saviour Jesus Christ.

‘to him [be or belongs – there is no verb in the original] glory now and to the day of eternity (lit. the day of the age).’ All the glory is to go to Christ alone for forever. Amen.

Exposition

2 PETER 2:1-22 FALSE TEACHERS

Posted on 16th May 202118th Dec 2025 by writtenexposition

This entire chapter is taken up with the topic of false teachers.

2:1-3 THE DECEITFULNESS OF FALSE TEACHERS

2:4-10a THE DESTRUCTION OF FALSE TEACHERS

2:10b-22 THE DESCRIPTION OF FALSE TEACHERS

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Pet 2:1-3

2:1-3 The Deceitfulness Of False Teachers

[1] Having claimed in 1:16 that what he preaches is the truth and also that the Old Testament scriptures are inspired and reliable Peter moves on to talk about those who will distort truth. He labels them ‘false teachers’ and predicts that just as false prophets (pseudoprophḗtēs) arose among ‘the people’ (nation of Israel), so false teachers (pseudodidáskalos) will appear in the Christian church; the new people of God (1 Pet 2:10). The Old Testament definition of a false prophet is given in Deut 18:20-22 (see also Deut 13:1-5). For OT examples of false prophecy see 1 Kgs 22:5-12; Jer 5:31; 14;13-15; Ezek 13:1-23; Mic 3:5-12). The rise of false teachers in the church was also predicted by Jesus (Matt 7:15; 24:11) and by Paul (Acts 20:29-30; 1 Cor 11:19; 1 Tim 4:1).

These false teachers will smuggle in (pareiságō – secretly bring in) ‘heresies of destruction’ i.e destructive heresies. As teachers they were probably in positions of church leadership. ‘Heresy’ is a different school of thought or a sect, but in a bad sense (Gal 5:20). Here the plural word seems to mean the opinions or views of a single school of thought or sect, rather than plural (i.e. several) sects.

These false views will be destructive to the false teachers themselves as ‘they bring upon themselves swift (soon, same word as 1:14) destruction’ (2:1c) and ‘their destruction is not asleep’ (v3).

Peter again raises the concept of the master-slave relationship. In 1:1 he calls himself a ‘slave of Jesus Christ.’ Here in 2:1 he claims that the false teachers are denying ‘the master that bought them’ and in verse 19 says that they are the ‘slaves of corruption.’ This implies that we are all slaves to something.

The false teaching results in them ‘denying the master that bought them.’ This may have been a denial of Christ’s lordship over their lives because of their immoral behaviour but a reading of chapter 3 would suggest that it included rejection of the Second Coming/future judgement. The image of Christians having been bought by Christ’s death and owing allegiance to him as a result is found also in 1 Cor 6:20; 7:23 and Gal 3:13.

In this verse Peter refers to his opponents and by calling them ‘false teachers’ implies that what they teach is not reliable. He does not, however, present reasoned arguments against their doctrine but tries to arouse the emotions of his readers against the false teachers by concentrating, not on doctrinal but on moral failings which he attributes to them. He hopes that, disgusted by these, his readers will reject the opposing teachers.

[2 -3] Because of the many people who will follow the false teachers’ licentiousness (debauched behaviour, disordered sexual activity) the way of truth will be slandered and reviled. The apostles were very aware of the influence the conduct of Christians could have on the surrounding pagans (1 These 4:12; 1 Tim 6:1; Tit 2:5; 1 Pet 2:12, 15; 3:16).

Peter had been accused (1:16) of following ‘cunningly devised fables’ but here again maintains that his teaching is ‘the way of truth’.

In v.3 Peter warns his readers that in their greed (covetousness) the false teachers will exploit them financially with ‘feigned words’ In v.14 he says that the false teachers are ‘trained’ in greed.

plastois logois, ‘plastic words’ – artifical, easily moulded.

In two negative statements Peter maintains that the false teachers will be judged:

1. ‘from of old their condemnation has not been idle.’ – it is already active

2. ‘their destruction does not sleep.’ – it is awake and ready to fall on them.

For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an example unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds); The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. 2 Pet 2:4-10b

2:4-10a The Destruction Of False Teachers

In this section Peter seeks to support his statement that the condemnation and destruction of false teachers is certain. The argument is in the form of ‘If …then…’. He presents three examples from the Old Testament and in v.9 clearly states the point he is making.

EXAMPLE 1 The Angels That Sinned (2:4)

‘God did not spare the angels that sinned’ refers to the story in Gen 6:1-4 of heavenly beings that lusted after human women and produced offspring with them. The story is also referenced in Jude 6. More details are found in the Jewish apocryphal book 1 Enoch ( https://www.ccel.org/c/charles/otpseudepig/enoch/ENOCH_1.HTM) chapters 6 and 7 which was well-known at the time and from which (1 En 1:9) Jude quotes (Jude v.14).

Peter does not specify the angels’ misdemeanour but simply states that they ‘sinned.’ He concentrates instead on their punishment. God cast them (not necessarily ‘down’) into hell and consigned them to ‘pits (seirá – lit. pit) of darkness’ where they are kept until the judgement. The text of Jude v.6 reads ‘chains’ (desmós – strong bonds, chains) and many translations use ‘chains’ in both passages, although the words are different.

Strangely, Peter uses a rare verb tartaróō for ‘cast into hell’. It comes from the noun Tartarus (Tártaros) which in ancient Greek mythology denoted the deepest area of Hades. Since Peter’s readers in Asia Minor were from a Greek-speaking background he uses a word that they would understand to describe the fate of the angels that sinned. Although this incident occurred a long time in the past and the judgement is in the future they are even now undergoing punishment.

EXAMPLE 2 God Did not Spare the Ancient World but He Saved Noah and Seven Others (2:5)

Referring once more to Genesis chapter 6 Peter says that God brought judgement upon the ancient world through a flood and wiped out everyone; sparing only Noah and seven others (see 1 Pet 3:20), all members of the one family.

Noah is here called a ‘herald of righteousness.’ ‘Righeousness’ is upright behaviour. The word kḗrux can be used in the sense of ‘preacher’ e.g. 1 Tim 2:7. There is no mention in the Old Testament of Noah calling upon the antediluvians to repent.

EXAMPLE 3 GOD DESTROYED SODOM AND GOMORRAH BUT DELIVERED LOT (2:6-8)

The third example gets fuller treatment because the situation was similar to that in which Peter’s readers found themselves. Like Lot, the Christians in Asia Minor whom Peter addresses lived in a wicked society and found the sexual immorality and lawless conduct of their neighbours distressing. Not only that but false teachers in the church were denying the Lord’s Second Coming and rejecting the possibility of a future judgement. Thinking that they would not have to account for their conduct these teachers lived and promoted an evil lifestyle.

Genesis chapter 19 records how righteous Lot was rescued but Sodom and Gomorrah judged by fire. Peter says that this made them a model or pattern (hupódeigma) for what will happen to those who have lived ungodly since that time on. In the next chapter (3:10-12) Peter employs images of fire, heat and melting when describing the judgement at the end of the world (Day of the Lord).

[9-10a] In v.9 Peter sums up the main point of the ‘If…then…’ style argument he has been making in vv. 4-8 and applies the lesson from the well-known examples of God’s judgement that he has presented:

‘The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.’

If God has punished those that sinned in Example 1, and punished sinners and saved the righteous in Examples 2 and 3, then God knows how to save the righteous and punish sinners.

The section ends at 10a with the comment that judgement falls especially upon those who ‘follow the flesh with its depraved desire’ and ‘despise lordship’. The latter term is probably equivalent to ‘denying the master’ in v.1. Peter thus brings the subject back to the false teachers mentioned in vv.1-3.

2:10b-22 The Description Of False Teachers

Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 2 Pet 2:10b-16

[10b-16] Peter launches into a description of false teachers and in vv.10b-16 deals with two of their main characteristics; arrogance and sensuality. In v. 10b he negatively assesses them as brazen and insolent and says that they are not afraid to slander the glorious ones. The example of this given in the following verses is difficult to understand.

Since ‘dignities’ (doxai – glories, glorious ones) seems to refer to angelic beings (whether good or bad) in Jude v.8 many take it that here in 2 Peter the ‘glorious beings’ are also angels. Most who hold this view take it that in this instance the reference is to evil angels/demons(2:4) and that the false teachers must have been reviling them. Keating (2011, p.182) summarizes this view:

‘They are charged with bringing reviling and blaspheming judgments against the glorious beings (literally, “the glories”), which is a reference to the angels or to demonic powers. If Peter is referring to good angels, then the false teachers are reviling them either by denying the authority of the Scriptures that the angels were mediators of, or more probably by denying the final judgment that was to be carried out by the angels. The angels were often understood in Jewish and Christian tradition to be the mediators of the Old Testament revelation (see Heb 2:2) and to be the instruments of the final judgment (see Matt 13:39–41). If Peter is referring to demonic powers here, then the false teachers are reviling them probably by “denying that the devil could have any power over them and speaking of the powers of evil in skeptical, mocking terms.”

In 2 Peter, however, it is God (1:17) and Jesus Christ (1:3,17; 3:18) who are said to have glory. I think it more likely that the disparaging of the glorious ones refers to the denial by the false teachers of the the Second Coming of Christ and dismissal of the fact that God will one day judge the world (See chapter 3).

[11] The conduct of the angels is contrasted with that of the false teachers.

Either:

The false teachers arrogantly slander glorious beings but the good angels, who are superior in strength and power to the false teachers, do not advance a slanderous judgement against the fallen angels before the Lord. (e.g Jude v.9).

Or:

The false teachers arrogantly slander God and Jesus Christ but angels, who are superior in strength and power to the false teachers, do not advance a slanderous judgement against the false teachers before the Lord.

[12-14] These three verses are one long sentence.

‘But these’ (i.e. the false teachers in contrast to the angels) are irrational animals born naturally for capture and destruction (i.e caught and killed for food). The emphasis is on the ignorance of the false teachers. They behave irrationally and live like animals. They slander things they are ignorant of (this is equivalent to ‘slander the glories’ in v.10b) and will perish in their own corruption. This tells us that these people were unregenerate as in 1:4 believers are said to have ‘escaped the corruption that is in the world through lust.’

There is some wordplay in the original ‘shall utterly perish in their own corruption’. To replicate it in English the phrase would read something like: ‘ They shall be destroyed with the same destruction they have brought about.’ (Kraftchick cited by Vinson, Wilson & Mills 2010, p.338).

[13] They will receive the ‘reward of unrighteousness.’ This is similar to the ‘wages of sin’ in Rom 6:23.

‘They count it pleasure to revel in the day-time.’ Normally revelling was regarded as taking place at night (darkness is associated with evil) but the false teachers were so immoral that they practised their debauchery in full view during the day as well.

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. Rom 13:12-13

Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! Ecc 10:16

Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! Isa 5:11

‘spots and blemishes as they carouse with you, revelling in their own deceptions.’ This is about disgusting behaviour at their parties and banquets, but may refer to the Lord’s Supper.

[14] ‘Their eyes are filled with an adulteress and they are insatiable for sin.’ The false teachers are always eying up women with a view to sexual activity.

‘they ensnare unstable souls’ They try to bring those who lack foundation in the faith, probably recent converts, under their control.

‘souls’ More or less equivalent to ‘people.’

‘unstable’ (astḗriktos) This word occurs only here and at 3:16.

The false teachers have hearts ‘well-trained’ in greed. The word gumnázō was used of athletic training and exercise. Their greed was habitual, they were experts.

At the thought of it Peter cannot help exclaiming ‘Accursed creatures!’ (lit. children of a curse).

[15] The false teachers have abandoned the straight road, they have gone astray and followed the road of Balaam, son of Bosor, who loved profit from wrong-doing. It was believed that the non-Israelite Balaam willingly accepted a bribe to curse Israel (Read Num 22, for the four oracles of Balaam see Num 23:7-10, 18-24; 24:3-9, 15-19.

‘road’ or ‘way’ was generally used of conduct (see 1 Sam 12:23; Hos 14:9; Psa 107:7; Acts 13:10) and go astray for ‘being corrupted.’

In the Old Testament Balaam’s father’s name is given as Beor (Num 22:5, 25:3).

[16] Peter relates that the ‘dumb’ (áphōnos, without articulate speech)’beast of burden’ (hupozúgion) rebuked Balaam for his error. An irrational beast saw the error of Balaam’s way and spoke to him, the false prophets do not see the error of their way and proceed like brute beasts.

In the Old Testament account in Numbers 22:21-35 it was the angel of the Lord that issued the rebuke to Balaam. The ass had been aware of the angel’s presence and would not go any further After Balaam struck it the animal protested in a human voice. (See also Num 31:16; Deut 23:5; Neh 13:2; Jude v.11; Rev 2:14)

These are wells without water, clouds that are carried with a tempest: to whom the mist of darkness is reserved forever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Pet 2:17-22

Slaves and Apostates 2:17-22

[17] Peter continues his description of the false teachers and refers to them as ‘these [people].’ He calls them ‘waterless wells and mists blown away by sharp gusts of wind’ Just as an empty well would leave thirsty travellers disappointed and mists that disappeared would disillusion farmers anxious for rain to water their crops so the teaching of the false teachers was empty and useless.

‘the gloom of darkness has been reserved for them’ Compare v.4.

[18] ‘great swelling words’ (hupérogkos) bombastic, inflated, swollen, oversized

They ensnare in the ‘passions of the flesh’ and ‘sensualities’ people who ‘are only just escaping.’ The false teachers target new converts who are still in the process of breaking away from their old way of life and from their former associates who live in error.

[19] The false teachers promise freedom (they probably taught that Christians are not bound by the moral law, see Rom 6:15; 1 Pet 2:16) but while talking to others about liberty they themselves are slaves to corruption (moral corruption). There follows a saying or maxim based on the image of someone defeated in battle, taken captive and enslaved: ‘for a man becomes the slave of him who overpowers him.’

[20] ‘For’ What does ‘for’ refer back to?

a) Perhaps it looks back to ‘slaves of corruption in 19a and is therefore a reference to the false teachers themselves. This is most likely.

b) Perhaps it looks back to v.18 and refers to those (recent converts) who are just escaping paganism but have been ensnared by the false teachers.

To become an apostate, to leave Christianity and return to paganism, is to be in a state worse than one was at first. Peter emphasizes the seriousness of this in the next verse.

[21] It would have been better to have remained pagans than to have known ‘the way of righteousness’ (Christianity) and then have turned from the ‘holy commandment’ (the gospel message – holy because it is from and about Jesus Christ).

Peter uses the noun epígnōsis in v.20 and twice in v. 21 the verb epiginṓskō. These speak of an intense, full sort of knowledge.

[22] ‘But it is happened unto them’ This is a dramatic perfect which speaks of what is certain to happen in the future as if it has already happened.

Peter then quotes two sayings about the filthy and disgusting habits of dogs and pigs.

‘The dog has returned to its vomit’ This same saying is used in Prov 26:11 of a fool who repeats his folly.
‘The sow which has been washed [has returned] to wallow in mire.’

These proverbial sayings aptly illustrate both the uncleanness and the apostasy of the false teachers

Exposition

2 PETER 1:12-21 COMMENTARY

Posted on 21st Apr 202118th Dec 2025 by writtenexposition

PETER’S TESTAMENT AND THE INTEGRITY OF THE APOSTLES AND PROPHETS

‘Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’ 2 Pet 1:12-21

[12-15] PETER’S TESTAMENT

There are two main themes in these four verses; remembrance and Peter’s forthcoming death. The fact that he will die soon makes it important that the believers keep his teaching in mind. Each of the themes is mentioned three times.

REMEMBRANCE (12, 13, 15)

v.12 ‘Wherefore I will not be negligent to put you always in remembrance of these things’.
v.13 ‘I think it meet, __ to stir you up by putting you in remembrance.’
v.15 ‘that ye may be able__ to have these things always in remembrance.’

PETER’S DEATH (13, 14, 15)

v.13 ‘as long as I am in this tabernacle.’
v.14 ‘shortly I must put off my tabernacle’
v.15 ‘after my decease.’

These verses are an example of a genre known as ‘testament.’ This is a written farewell speech in which the author predicts his death, emphasizes his legacy as a teacher and warns that some will come after his death and attack his memory and teachings. For other New Testament examples see: Jn 15;1-17:26; Acts 20:17-38; Phil 1:12-30.

[12] ‘these things’ i.e. Peter’s teaching in the previous section.

‘I intend to keep on reminding you of these things’ Since Peter will soon be dead, he must mean that his letter will be an ongoing reminder of him and his teaching. He encourages his readers by saying that they are already familiar with the truth and need to be established in it. The other uses of words in the same group (from sterixo, ‘to make fast’) at 2:14; 3:16,17 suggest that some of these believers were vulnerable and unsteady.

[13-14] In 2 Peter ‘tabernacle’ or ‘tent’ is a metaphor for ‘body’ (1:13-14), the word only occurs elsewhere in the NT in Acts 7:43, 46. The use here conveys the thought that our lives on earth are transitory.

This reminds me of the refrain of hymn No. 48 in The Believer’s Hymnbook:

Here in the body pent,
Absent from Him I roam,
Yet nightly pitch my moving tent
A day’s march nearer home.

Peter, too, was aware that he would soon die, in fact he says that the Lord Jesus Christ had made it clear to him. Two other references relating to predictions about Peter’s death are Jn 13:36-38 and Jn 21:18-19.

[15] Peter speaks of his death as an ‘exodus’. Within the space of just a few verses we learn that for the believer death is not just an éxodos (departure 1:15) from this life but also an eísodos (entrance 1:11) into the eternal kingdom.

[16-18] THE INTEGRITY OF THE APOSTLES

In this section Peter uses the Transfiguration as proof of the reliability of Christ’s future power and coming and emphasizes that he, with other apostles, was present:

v. 16 ‘we were eyewitnesses (epóptēs -only occurs here in NT)
v. 18 ‘we heard this voice’
v.18 ‘we were with him’

They saw Christ’s ‘majesty.’ Verses 17-18 expand on this vision of Christ’s megaleiótēs (‘greatness’)

Peter maintains that the Transfiguration was not a cleverly devised fable but a genuine historical event that foreshadowed Christ’s parousia. The teaching about Christ’s power (dúnamis) and coming (parousía) is therefore said to be reliable. ‘Power’ is linked with Christ’s resurrection in Rom 1:4. In the New Testament ‘parousia’ never refers to Christ’s first coming (Incarnation) but always to his Second Coming, e.g. Mt 24:3. 37, 39; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1, 8; Jas 5:7,8; 1 Jn 2:28.

[17] ‘excellent (majestic) glory’ i.e . God.

[18] ‘voice which came from heaven’ i.e. the voice of God.

The above are examples of a type of synecdoche known as abstractum pro concreto, when an abstract concept is used for something concrete.

[19-21] THE INTEGRITY OF THE PROPHETS

Not only does the trustworthy testimony of apostles who have seen Christ’s majesty and heard God’s voice declare that Jesus is the Son of God confirm the reliability of the teaching about the parousia but the teaching is also founded upon the reliability of scripture.

[19] ‘We have also a more sure word of prophecy’ What Peter had seen and heard on the mountain is confirmed by the Scriptures. The identity of the Prophetic Word is not given. The term may refer to the Old Testament scriptures as a whole, because they speak of Christ. Verse 20, however, would imply that a particular prophecy is in mind. Since it is not specified it must have been well-known to the original readers of the letter. A couple of possibilities are Num 24:17 and Dan 7:13-14.

‘I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.’ Num 24:17

‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ Dan 7:13-14

The latter passage is used eschatologically in Mt 26:64; Mk 13:26; 14:62; Rev 1:7, so it may be the most likely candidate.

The Christians in Asia Minor to whom Peter is writing are advised to pay attention to the message of prophecy as it is like a lamp shining in a dark world ‘until day dawns’ and the morning star arises in their hearts. Since there is no article preceding ‘day’ the reference is not to a specific day (e.g. The Day of the Lord) but just a contrast between darkness and dawn. When day dawns darkness will vanish!

In Lk 1:78 Jesus is called ‘the dawn from on high’ and in Rev 22:16 ‘the bright morning star.’

‘in your hearts’ Peter talks about the effect the parousia will have on believers. It will banish all doubt and uncertainty and for them the light from the lamp of the prophetic word will give way to the glorious illumination of eternal day. A new future age will begin.

[20-21] These verses emphasize that scripture is divinely inspired.

‘no prophecy of the scripture is of any private interpretation’ Who is the individual doing the interpreting? The reader or the prophet? Both are possible.

1. The reader: no individual is permitted to interpret scripture according to their own ideas but in accordance with what is intended by the Holy Spirit.

2. The prophet: what any genuine prophet prophesies does not come from himself but God.

The reason is given in v. 21. Prophecy came via human beings, but they were moved by the Holy Spirit. What the prophets spoke and wrote was prompted by God.

Peter stresses the reliability of the teaching of the apostolic witnesses and of the Old Testament scriptures about the Lord’s parousia and coming judgement because he is about to deal with the topic of false teachers who scornfully reject these promises.

Exposition

1 PETER 3:1-12 – COMMENTARY

Posted on 15th Apr 202118th Dec 2025 by writtenexposition

3:1-7 SUBMISSION IN THE HOME

3:8-12 PRINCIPLES OF GODLY LIVING

‘Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew — evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.’

3:1-7 Submission in the home

Having written about submission as a citizen and as a slave (or employee) Peter now addresses the topic of submission in the home. He first speaks to wives (3:1-6) and then to husbands (3:7). For advice by the apostle Paul to husbands and wives see Eph 5:22-25; Col 3:18-19.

[1] The word homoíōs – likewise, in the same way – links back to what has gone before (2:13), where submission is to be ‘for the Lord’s sake.’ As also v.7.

hupotássō ‘be subordinate to’ is the same word as in 2:13,18 but this does not mean that women are to submissively allow themselves to be treated like slaves; wives do not have the same relation to husbands as slaves have to masters. It is a military word that has to do with the arranging of troops under a commander of superior rank. The present participle of the verb is used as an imperative.

‘to your own husbands’ This is also at verse 5.

‘if any obey not the word’ Several of the Christian women had pagan husbands.

‘word’ is used twice in this verse – ‘the word (the gospel message) and ‘without a word’ (without saying anything).

The motive for submission was evangelistic; that the unbelieving husbands might be won over ‘without a word’ by observing the ‘way of life’ of the wives. The Christian life is a powerful witness.

‘won’ kerdaínō to win over, gain, make a profit (Jas 4:13). This word occurs five times in 1 Cor 9:19-22, seemingly it was used by missionaries as a buzzword for convert or save.

[2] ‘behold’ take note of, see 2:12

‘chaste’ pure – This is wider than sexual purity; see Phil 4:8; 1 Tim 5:22; Tit 2:5; Jas 3:17; 1 Jn 3:3.

‘in fear’ reverent – This was to be their attitude towards their husbands, or perhaps God, as in 1:17.

[3] The character of a Christian woman is more important than her outward appearance (cp. Isa 3:18-24).

[4] ‘hidden man of the heart’ i.e. inner personality.

‘of’- The genitive is either:

a) possessive i.e. the person who lives in the heart,

or:

b) appositional i.e. the heart – the unseen person

Peter is speaking here of true beauty which is internal:

it is hidden
it will not fade away
it is precious to God

A gentle and quiet spirit is imperishable. The idea is that of self-control. A woman is not expected to live in silence or to have no personality. Both gentleness and quietness are precious in God’s sight (see 1 Sam 16:7).

[5-6] Peter now turns to the Old Testament and says that the holy women of old (possibly Sarah, Rebekah, Rachel and Leah) were more interested in interior than exterior adornment. These women were ‘holy’ in that they were called and set apart by God. They ‘trusted in God’ i.e. by faith they expected that God would fulfil his promises (Heb 11:13). In v.6 Peter moves from the general to the particular and cites the case of Sarah, someone who was highly respected as the ‘mother’ of the Jews (Isa 51:2). She is held up as an example of submission because she called her husband ‘lord’. The reference must be to Gen 18:12 where she refers to him as her ‘lord’ but does not call him that directly.

Peter says that these formerly pagan women he addresses are Sarah’s spiritual daughters (like her they are strangers and pilgrims) if:

a) They do what is right i.e. defer to their husbands

b) Let nothing terrify them.

Peter turns from the reference to Sarah and addresses the everyday situation of the Christian women of Asia Minor. Even if treated badly by pagan husbands or neighbours they are to be courageous and controlled in their response to difficult situations.

[7] This verse contains Peter’s advice to Christian husbands, the reference to prayers tells us that the men being addressed are Christians. The advice is shorter than that to women because many of the Christian women were married to pagan husbands. As in 3:1, verse 7 begins with ‘likewise.’ This is not saying that Christian husbands are to be subject to their pagan wives but the word ‘likewise’ connects the sections back either to the general statement in the previous chapter that all human creatures are to be respected (2:13), or perhaps to ‘with all respect’ (2:18).

‘dwell with [them] according to knowledge’ There is no article but it is clear that the reference is to ‘your wives.’

‘knowledge’ here means ‘insight’ as in 1 Cor 8:1-13. Peter lists three motives for this:

1) ‘giving honour to the female as the weaker vessel’

‘the female’ – an adjective used with a neuter single to form a noun – a generic single i.e. the female sex. The weakness in view here is physical, not spiritual. ‘vessel’ i.e. the body (1 Thess 4:4). The Christian husband is to realise that men and women have been created differently and that he is to treat his wife with courtesy and respect. This verse would also address the topic of intimidation or physical abuse of a Christian wife by her husband, should such a situation ever arise.

2) ‘since you are joint-heirs of the grace of life’

At that time women were also weaker in terms of social standing and influence but here Peter makes it clear that Christian husbands and wives have the same spiritual standing and are therefore equal partners in the service of the Lord.

‘of life’ This is an epexegetic genitive which provides further explanation. This grace consists of life.

3) ‘that your prayers be not hindered’ It is necessary to have a right relationship with others in order to have a right relationship with God (Mt 5:23-26; 18:19-35; 1 Cor 11:17-22). ‘hindered’ – cut off or struck out. It is here taken for granted that Christians pray.

Some Bible verses on the topic of hindered prayer:

‘If I regard iniquity in my heart, the Lord will not hear me.’ Psa 66:18

‘Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.’ Pro 21:13

‘He that turneth away his ear from hearing the law, even his prayer shall be abomination.’ Pro 28:19

‘But your iniquities have separated between you and — your God, and your sins have hid his face from you, that he will not hear.’ Isa 59:2

‘Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?’
Ezek 14:3

‘But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.’ Mk 11:26

3: 8-12 PRINCIPLES OF GODLY LIVING

[8-12] In these verse Peter gives a general exhortation as to how Christians ought to behave towards one another. Verse 8 contains five adjectives advocating the following characteristics:

1) UNITY

2) SYMPATHY

3) BROTHERLY LOVE

4) COMPASSION

5 HUMILITY

Verse 9 emphasizes that Christians should not retaliate but return good for evil. They should have this attitude towards each other and also towards their persecutors outside the church. If they do this they will ‘inherit a blessing’ in a metaphorical sense, for a literal example see Heb 12:17. The thought is similar to that in Mt 5:38-48; Rom 12:14, 17; 1 Cor 4:12; and 1 Thess 5;15.

In verses 10-12 Peter encourages the Christians by quoting from Psalm 34, which he has already cited in 2:3. Here the quotation confirms that the Lord blesses those who do good. The quotation ends with the words: ‘For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.’ God will deal with the wicked, the Christian’s responsibility is to react to opposition and abuse by seeking and pursuing peace. This leads Peter to once again take up the topic of suffering already mentioned in 1:6; 2:19–24 and 3:9.

Exposition

2 Peter 1:1-11 COMMENTARY

Posted on 7th Apr 202118th Dec 2025 by writtenexposition

1:1-2 GREETINGS

‘Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,’

[1-2] The author begins by using the standard format of a Greek letter and introduces himself as Symeon Peter. This form of his first name reproduces the Hebrew šim‘ôn rather than the Greek ‘Simon’ and is only used of Peter elsewhere in the New Testament in Acts 15:14. He calls himself a slave (doúlos) and apostle of Jesus Christ. The former is a title that is common to all Christians but Peter is also emphasizing that as an apostle he writes with authority, since an apóstolos is an ambassador, someone sent to deliver a message from a higher authority.

The letter is addressed to believers who have equal standing in Jesus Christ as Peter says that they have ‘been granted a faith equally precious with ours.’ The word lagchánō means to obtain by lot, i.e. freely. The faith here is probably not, as in verse 5, their personal faith in Christ but the body of truth, as in Jude 3. If it does refer to personal faith then clearly it is a free gift, originating not with man but with God. In either case Peter is assuring them that the faith which they have received is in no way inferior to his. Even though these Christians had heard the gospel second-hand from the apostles their faith is of equal value to that of Peter and others who heard it direct from Christ himself. They, like all others, had received it ‘through the righteousness (fairness, lack of favouritism) of God and our Saviour Jesus Christ.’ The reference here is NOT a double one; to God the Father and to our Saviour Jesus Christ. Peter here applies the title ‘God’ to Jesus, thus indicating the divinity of Jesus Christ. The title ‘saviour’ is a favourite of 2 Peter, occurring five times: 1:1, 11; 2:20; 3:2, 18.

Other New Testament verses that call Jesus God are: Jn 20:28; Rom 9:5; Tit 2:13; Heb 1:8.

Here, as in 1 Peter, the Christians are greeted with a blessing, that grace and peace be multiplied. Unlike 1 Peter these are here said to come through ‘the knowledge of God, and of Jesus our Lord.’ This knowledge (epígnōsis) is not an intellectual appreciation but refers to the more intense, decisive, true personal knowledge of ‘coming to know’ Christ in conversion (1:3, 8; 2:20).

The author has not yet identified exactly who these Christians are. We do not find out until 3:1 that this is his second epistle to them. They must therefore be the Christians in Asia Minor addressed in 1 Peter 1:1.

1: 3-4 GOD’S POWER AND PROMISES

‘According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’

[3-4] Aware that these Christians have been brought up in a pagan Hellenistic environment Peter uses non-biblical concepts in order to get his message across. Greek philosophy used such terms as ‘divine’,’ life’, ‘goodness’, ‘knowledge’, ‘excellence’, ‘corruption’ and ‘divine nature.’ He tells them that the knowledge of God brings benefits (‘great and precious promises’) to Christians and that these are given by divine power and through knowledge of him who has called us. Note the use of the preposition ‘through’ in vv. 1,2 and 3.

1:1 ‘through the righteousness of God and our Saviour Jesus Christ ‘
1:2 ‘through the knowledge of God, and of Jesus our Lord.’
1:3 ‘through the knowledge of him that hath called us to glory and virtue.’

It is unclear whether vv. 3-4 are connected to verse 2 or to vv. 5-7. Given the repetition of ‘knowledge’ it is likely that they relate back to verse 2 and expand on the theme of knowledge.

One might ask: “who are ‘him’ and ‘us’ in verse vv. 3-4? Does ‘his/him’ refer to God the Father alone or does it change to Jesus as the one who has called us? Does ‘us’ refer to Peter and the apostles in particular or to all Christians in general?

Peter tells them that God’s ‘divine power’ (an abstract way of saying’ God himself’) has provided (perfect tense – permanent and final) everything that is needed for spiritual vitality and godly living (eusébeia piety, devotion to God 1:6; 3:11). This is available only through him (God or Jesus Christ?) who has called us to share in his own ‘glory and power/excellence.’ Note that in the New Testament it is God who calls: Rom 4:17; 9:12; Gal 1:6, 15; 5:8; 1 Thess 2:12; 5:24; 2 Tim 1:9; 1 Pet 1:15; 5:10.

Through these (KJV ‘whereby’), i.e. his glory and power, he has bestowed (perfect tense – permanent and final) on us ‘great and precious (honourable and magnificent/extraordinary) promises.’ These promises are the Old Testamentary prophecies and the words of Christ himself. In the context of 2 Peter they probably include the promises of The Second Coming (1:16; 3:4, 9-12), a new heaven and earth (3:13) and entrance into the kingdom of Christ (1:11).

‘that’ This ‘so that’ gives the objective behind the giving of the promises. It denotes purpose. It is through the fulfilment of these promises (‘by these’) that believers gain two benefits, one positive and one negative:

1) They ‘participate in the divine nature (note the repetition of ‘divine’ – only in 1 Pet 1:3, 4 and Acts 17:39, translated ‘Godhead.’ This second abstract expression (see 3a) is a roundabout way of saying that God calls us to the destiny of eternal life with him. It does NOT mean that Christians will become demigods but that they will share some characteristics of God. Peter’s concern is moral transformation rather than divinisation. This participation in divine life is already under way in the present. As we live in communion with God we get to know him better, hear his word and live to please him.

2) By doing this they escape the corruption (corrupt, disordered way of life) that is in the world because of lust (passion, unbridled evil desire). The word ‘desire’ is in the singular, meaning ‘drive’. This process of spiritual growth / escape from corruption through knowledge of Christ and through his divine power will reach its consummation at his return. We do not need to depend on our resources or strength, according to verse 3a we have been given everything that we need.

1:5-11 A CALL TO SPIRITUAL MATURITY

‘And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.’

[5] ‘And beside this’ i.e. for this very reason. This links back to what has been said about escape from corruption and participation in the divine nature. In view of what has been given to them the believers are to ‘make every effort’ (the verb occurs only here in the NT) to supplement ( ‘add’ epichorēgéō means ‘provide at one’s own expense’, i.e. supply) maturity. Peter lists a sequence of eight key virtues that they must expend strenuous effort to cultivate. These are arranged in seven pairs, with the second in each pair being repeated as the first in the next pair, thus forming a chain of development. This logical chain format is known as a ‘sorites’.

faith, virtue
virtue, knowledge
knowledge, temperance
temperance patience
patience, godliness
godliness, brotherly kindness
brotherly kindness, charity

Virtue lists were a feature of Greek and Roman works on morality and the NT authors borrowed the form in order to present Christian content. There are other lists in the sorites format at: Rom 5:2-5; 8:30; 10:14; Jas 1:2-5. Other NT occurrences of virtue lists are at: 2 Cor 6:6; Gal 5:22-23; Phil 4:8; Col 3:12-15; 1 Tim 4;12; 6:11; 2 Tim 2:22; Tit 1:7-8; Jas 3:17-18.

Faith – pístis – saving faith in God
Virtue – aretḗ̄ – that which is pleasing to God, moral excellence
Knowledge – gnṓsis – practical understanding of right from wrong (not the intense word epígnōsis of vv. 2,3, 8)
Temperance – egkráteia – self-control, (perhaps aimed at the troublmakers of chapter 2)
Patience – hupomonḗ– perseverance (perhaps aimed at those impatient as regards the parousia chapter 3)
Godliness – eusébeia – piety, devotion (perhaps aimed at the false teachers who are ungodly 2:6; 3:7)
Brotherly kindness – philadelphía – love for other Christians
Charity – agápē – self-giving for the benefit of others,

[8-9] ‘For if these things be in you, and abound.’ If one truly is a Christian then these qualities ought to be manifested more and more. Without them the Christian life is fruitless.

‘be in you’ hupárchō This verb means to exist, to be present with someone ie. implies possession. Peter is saying ‘If they really possess these things, and have them in abundance this will prevent them from being: argós (a + érgon) without work, inactive, idle – and ákarpos ( a+ karpós) without produce, unfruitful – in respect of (eis) your knowledge of Christ.

Christians who lacks these qualities become blind and short-sighted (muōpázō – occurs only here in NT- we get our English word myopia from it). They are so near-sighted that they cannot see what they have received and also their future benefits. They are focused on the present. Peter also says that someone lacking these has forgotten the cleansing from his former sins and is likely to return to his previous way of life.

[10-11] ‘wherefore the rather’ i.e. ‘because of this’ – the encouragement and warning of vv.8-9 – they are to’ make all the more effort, be eager’ (1:15; 3:14) to confirm (make sure) their calling and election. Peter draws a conclusion. These ‘brethren’ (Christians are part of a family) are called and chosen by God, it is up to them to confirm this by living a life that matches it.

Calling and election (a word pair with little difference in meaning) are often combined in the New Testament: Mt 22:14; Rom 8:28-30; 1 Cor 1:26; 1 Pet 2:9; Rev 17:14.

[10b -11] If the readers do these things there is a promise in two parts, one negative and one positive.

negative: 1) ‘If you do these things you will never fall’

positive: 2) If you do these things you will receive a rich welcome into the eternal kingdom.’

‘these things’ As in v.8 and v.9 ‘these’ (taúta) are the qualities listed in vv.5-7.

‘will never fall’ (ptaíō) stumble, come to grief, trip up, go wrong. There is no suggestion of a loss of salvation here as salvation does not depend upon spiritual growth. Peter is saying that mature believers who pursue godliness will be preserved from sin (Jas 2:10; 3:2) ‘offend’).

[11] Those who do these things will be welcomed by Jesus into his eternal kingdom. This will be at the end of life, or possibly this is a reference to the Second Coming.

‘so’, thus, in this way. i.e by doing these things

‘abundantly’ – Emphasizes the kindness and generosity of God who provides a triumphal welcome.

‘eternal kingdom’ Mt 5:20; 7:21; Jn 3:5; Acts 14:22. The eschatological kingdom – final salvation. Dan 7:27; Lk 1:33; Rev 11:15. Peter may be emphasizing the permanence of Christ’s kingdom as contrasted with that of the emperor cult.

‘our Lord and Saviour Jesus Christ’ Caesar was called Saviour as well as Lord. This expression only occurs in 2 Peter: here and at 2:20; 3:2, 18.

Exposition

1 PETER 2:18-25 – COMMENTARY

Posted on 10th Mar 202118th Dec 2025 by writtenexposition

2:18-25 SUBMISSION AT WORK

Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted — for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Slavery was an integral part of ancient society and many of those to whom Peter was writing would have been slaves. This meant that they were the property of their masters, who had absolute power over their lives. Christians believed that they were all one in Christ and that the everyday social distinctions around them did not apply (Gal 3:28; 1 Cor 12:13; Col 3:11; Philemon 8-18) in the church but real life was very different. Four New Testament books contain advice for Christian slaves (1 Cor 7:21; Eph 6:5-8; Col 3:22-25; Titus 2:9) and additionally 1 Tim 6:1-2 tells Timothy what to teach slaves. Before Christianity there had been much written advice to masters on how to manage, control and get the most out of slaves but no-one had ever written directly to slaves about how to be good slaves.

2:18 Peter here addresses household slaves (oikétēs) and instructs them to be submissive to their masters ‘with all fear.’ The fear is not towards the masters (3:14) but towards God (1:17; 2:17; 3:2; Eph 6:6). The submission is not to be dependent upon how they are treated but is to be shown not only to masters who are kind and fair but also to those who are awkward and hard to work with (skoliós – bent or warped).

2:19 -20 This submission is said to be a ‘grace’ (cháris), an act that God approves of. As his master’s property a slave could be ill-treated for no reason at all and had no legal recourse. The Christian slave is therefore encouraged to be patient even if beaten unjustly. Christian slaves are able to endure (put up with) such a beating because of their consciousness of God (a conscience informed by God) and their relationship to him, which will involve suffering. There is no glory (prestige, boasting, credit) in taking patiently a beating which they deserve because they have done wrong but to take patiently suffering when they ‘act rightly’ is a ‘grace’ (cháris is used again) with God. The word for beat (KJV buffet) means to ‘strike with the fist’ and is the same word used of the blows given to the Lord Jesus at his trial (Mt 26:67; Mk 14:65).

2:21 This submissive acceptance of ill-treatment is a grace (a fine thing) because that is what they have been called to and it is how Christ behaved. His suffering is the supreme example for believers, they are to follow after his tracks (a line of footprints). The word example (hupogrammós) occurs only here in the New Testament and refers to writing that a student would trace when learning the alphabet. The suffering includes Christ’s death (Mk 8:31; Lk 22:15; Acts 17:3; Heb 13: 12) which is said to be ‘on your behalf’. Strictly speaking this is irrelevant to the behaviour of the slaves. There is no suggestion that the slaves were to replicate very aspect of Christ’s suffering but Peter reminds them that they can expect to suffer unwarranted physical and verbal abuse and advises them to accept it without complaining.

2:22-25 Peter illustrates Christ’s example of submission by using a series of phrases (possibly from an early Christian hymn) based on the messianic passage Isaiah 52:13 – 53:12. These phrases refer back to ‘Christ’ in v.21. He is the ultimate example of innocent suffering. Notice the relative pronoun ‘who.’

‘who did not do sin nor was guile found in his mouth’ 2:22; Isa 53:9

Peter emphasizes Christ’s innocence: ‘who did no sin.’ This is also stressed elsewhere in New Testament:

‘in him is no sin’ 1 Jn 3:5
‘who knew no sin’ 2 Cor 5:21
‘tempted yet without sin’ Heb 4:15; 7:26
‘which of you convinceth me of sin?’ Jn 8:46
‘no unrighteousness is in him’ Jn 7:18
‘the prince of this world… hath nothing in me’ Jn 14:30

‘who when he was abused did not return abuse, when he suffered he did not threaten but handed himself over to the one who judges justly ‘ 2:23; (see 3:9a) Isa 53:7, also 53:6,12

Insults: Mk 14:65; 15:17-20, 29-32

Silence: Mk 14:61; 15:5; Lk 23:9

‘committed/entrusted’ Lk 23:46

‘himself’ There is no object of the verb, ‘himself’ is implied i.e. he committed his cause to the righteous judge, he knew he was innocent but left his vindication to God. He did not retaliate against his enemies.

Likewise Christians are not to retaliate but leave matters in God’s hands (Rom 12:17-20; 1 Thess 5:15; 1 Pet 3:9)

‘who himself bore our sins in his body on the tree…by whose bruise you have been healed’ 2:24; Isa 53:4, 12

2:24 ‘tree’ (xúlon) lit ‘wood’ The word cross (staurós) does not occur in 1 Peter. Peter also uses xúlon in Acts 5:30; 10:39; 13:29 and Paul uses it in Gal 3:13, quoting Dt 21:23 where it means ‘gallows.’

‘bore’ (anaphérō) Some would translate this ‘carried up our sins in his body to the tree’ as anaphérō is used in LXX (e.g. Lev 14:20) and in 1 Pet 2:5 of bringing a sacrifice to the altar. Against this is the fact that the New Testament does not generally view the cross as an altar (Heb 13:10?) and that the idea of having got to the cross is already in the phrase ‘on the tree.’

As in Isa 53 the bearing of sins involves putting them away by accepting the punishment for them.

‘in his body’ Christ endured the penalty our sins deserved as a man, i.e. as our representative.

The purpose of Christ’s death was that we might be dead to sins (apogínomai, have no part in, cease from) and live unto righteousness (high standard of moral behaviour 3:14).

2:24b-25a ‘by whose stripes ye were healed. For ye were as sheep going astray’ Peter again refers to Isaiah 53 but for the first person (we) in Isaiah he substitutes the second person (you) in order to apply it to the slaves he is addressing. They would have been familiar with bruises (discoloured swellings due to a blow from a fist or a whip) so Peter tells them that Christ had borne such brutal treatment without retaliating and as a result of his injuries sinful men have been restored to health.

2:25 As pagans they had wandered astray like sheep but now as Christians they have turned to the Shepherd and Guardian (epískopos, superintendent, overseer) of their souls. He is one whom they can trust to rule and protect them.

Shepherding and overseeing are linked together by the apostle Paul in his address to the Ephesian elders in Acts 20:28: ‘Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.’

1Pet 2:21 The Suffering Shepherd

1 Pet 2:22 The Sinless Shepherd

1 Pet 2:23 The Submissive Shepherd

1 Pet 2:24 The Substitutionary Shepherd

1 Pet 2:25 The Seeking Shepherd (straying sheep returned- sheep have to be brought back)

Exposition

1 PETER 2:11-17 – COMMENTARY

Posted on 3rd Mar 202118th Dec 2025 by writtenexposition

2:11-12 RELATIONS WITH NON-CHRISTIANS

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

2:11 This verse begins the second main section of the letter which is mostly exhortation (paraenesis) and advice to the believers of Asia Minor who were experiencing a time of trial. Peter, using the first person singular ‘I’ for the first time in the letter, addresses them as ‘beloved’ (dear friends) and ‘beseeches’ them. ‘beseech’ (parakaléō) Rom 12:1; 1Cor 1:10; 1 Thess 4:1.

He again (1:1) reminds them that they are outsiders and foreigners. The two words do not have quite the same meaning.

pároikos an alien. This is someone who has settled in a foreign country but retains the characteristics of his homeland.

parepídēmos temporary resident. This someone who makes a brief stay in a foreign country but has no intention of taking up permanent residence.

The apostle Paul wrote: ‘But our citizenship is in heaven, and from it we await a Saviour, the Lord Jesus Christ’ Phil 3:20 ESV

The author of Hebrews wrote: ‘For here have we no continuing city, but we seek one to come.’

In view of the fact that they are different from those around them, that they do not belong here, Peter exhorts them to ‘abstain from fleshly lusts, which war against the soul.’

‘abstain’ see 1 Thess 5;22

‘lusts’ These are the passions (desires in a bad sense, cravings) of the flesh which assault the inner person in order to conquer it and divert it from living to please God. Peter uses the metaphor of war for this inward struggle. strateúomai wage war.

‘fleshly’ – having to do with man’s physical nature as a human being (1:24; 3:18; 4:1,6). The word is morally neutral.

The reason for avoiding these fleshly desires (‘which’ = ‘because they’) is that they war against the soul (psuchḗ, the spiritual part of human beings).

2:12 Peter has in mind immoral behaviour that would ruin their Christian testimony among their pagan neighbours. Having exhorted negatively in v.11 he now puts it positively: ‘see that your lifestyle (cf. Jam 3:13) among the pagans is good.’ Throughout the New Testament Christians are advised to be well thought of by their neighbours (Mt 5:16; Col 4:5; 1 Cor 10:32; 1 Thess 4:12; 1 Tim 3:7; 5:14; 6;1; Tit 2:5-10; 1 Pet 2:15; 3:1, 16).

‘So that ‘whereas’ (in cases where) they speak against you as evildoers’ would suggest that at least some of these believers were under suspicion and that their situation could become perilous.

‘behold’ is a present participle These non-Christians were observing the believers in a continuous or ongoing basis.

‘the day of visitation (episkope)’ This is probably a reference to the Day of Judgement (LXX Isa 10:3). The result of the inquest into how a person has behaved may be punishment (Jer 6:15; 10:15; 11:23). Even if they remained unconverted those vilifying the believers would glorify God on that day.

‘good works’ `Peter refers to ‘doing good’ several times in this letter (2:14-15, 20; 3:6, 17; 4:19) and to ‘conduct’ (1:15, 18; 2;12; 3:1;16).

Although not the main thought here, Peter may have hoped that the good conduct of the believers might lead unbelievers to faith in Christ, he certainly hoped that in the case of wives with pagan husbands in 3:1.

2:13-17 SUBMISSION TO GOVERNMENT

‘Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.’

From 2:13 – 3:12 Peter, giving practical examples of the ‘good works ‘ of v.12, outlines short codes of behaviour for different classes or groups of people. This was not unusual at that time as the Stoics (e.g. Hierocles, On Duties) set down short codes as to how one ought to behave and manage one’s life. Similar codes are found in the writings of the apostle Paul (Eph 5:21- 6:9; Col 3:18 – 4:1; 1 Tim 2:8-15; Titus 2:1-10).

2:13 The advice starts with a general statement ‘submit yourselves to every human creature.’

‘on account of the Lord’ The same idea is repeated at the beginning of v.15.

hupotássō This means ‘to be subordinate’ or ‘set oneself under’. Christians are to ‘line up under authority;’ willingly choosing to obey others. This verb is used again to slaves (2:18), to wives (3:1), and to young people (5:5).

ktísis this word means ‘creation’ or ‘creature,’ not ‘institution’ as it is sometimes translated by those who view the ‘thing created as having been created by man. The ‘all men’ in v.17 would confirm that it is God’s creatures that are in view rather than a human institution like the Roman empire. The point is that the Christian way of life is not based on self-assertion but on voluntary subordination to others. Having made this general point Peter now moves to the particular:

‘to the emperor as sovereign’

The first example Peter gives is the emperor (secular human authority). Basileús was a title of the emperor (‘king’ Jn 19:15; Acts 17:7; Rev 17:10, 12), or, in the east of the empire, the client kings Rome permitted to reign e.g. in Egypt, Palestine, Syria, Pergamum.

The emperor is said to be ‘supreme’ i.e. superior, highest. Although the emperor was the highest ranking human being at the time the Christians were to obey him, not because his power demanded it, but because it pleased God (‘for the Lord’s sake’).

2:14 ‘or to governors under his commission’

hēgemṓn This term would cover imperial officials like governors, consuls, legates, prefects, and ambassadors as well as pro-consuls and procurators who administered less important provinces like Thrace and Judaea.

The role of the government is to mete out justice to criminals and to look approvingly on good citizens. For a Christian’s relations with the government see also Rom 13:1-7; 1 Tim 2:1-4; Tit 3:1-2.

2:15 Peter amplifies what he has said.

‘so’hoútōs thus or in this way. This could refer either back or forward. It probably refers backward as the same word (‘after this manner’) in 3:5 refers back. It is God’s will that Christians obey the government and are among those who do good.

‘well-doing’ agathopoiéō to do what is honourable or upright. Their good works would silence (muzzle 1 Tim 5:18) their detractors. This word phimóō is used metaphorically (Mt 22:34; Mk 1:25; 4:39; 1 Cor 9:9).

‘ignorance’ That the Christians are slandered and misrepresented is because of ignorance on the part of foolish (unbelieving and arrogant) men.

2:16 This verse is a paradox: ‘as free…as God’s slaves.’

‘as free’ eleútheros This nominative adjective sits on its own here with no verb. The NIV translates it as ‘Live as people who are free.’ Although some of them are slaves (v.18f) to an earthly master, all those who whom Peter is writing have been freed by Jesus Christ (Jn 8:31-36; Rom). Although free they must not abuse this liberty so that it becomes licence and ‘a covering for wickedness.’

Those who are literally slaves are God’s slaves first and foremost and those who are literally free are also God’s slaves. They are all God’s slaves because it is he who has redeemed them (1:18).

Freedom in Christ – Mt 17:26; Lk 4:18-21; Jn 8:32; Rom 8:2; 1 Cor 7:22; 2 Cor 3:17; Gal 5:1.

2:17 This is a summary verse. The Christian’s social responsibilities are summed up in four injunctions. The first of these imperatives is in the aorist tense, the other three in the present tense. This change of tense may perhaps indicate that the last three are elaborating the first.

‘Honour all’ – obligation to society – social. Christians are to show respect to everyone, i.e people in general. This includes not only other Christians but also pagans and Jews.

Christians are to honour:

God 1 Tim1:17
One another Rom 12:10
Those in authority Rom 13:7
Those least esteemed 1 Cor 12:23-24
Parents Eph 6:2
Wife 1 Pet 3:7
Elders 1 Tim 5:17
Employer 1 Tim 6:1
Needy widows 1 Tim 5:3

‘Love the brotherhood’ – obligation to fellow-Christians – ecclesiastical. The word ‘brotherhood’ (adelphótēs) occurs only here and at 5:9.

Brotherly love is evidence of salvation: Jn 13:35; 1 Thess 4:9; 1 Jn 4:21; 3:14.
Brotherly love is seen in action: Rom 12:10; 1 Jn 3:17; Philemon 7.
Brotherly love must continue Heb 13:1.

‘Fear God’ – Obligation to God – spiritual. God is to be reverenced and deeply respected as the ultimate authority, in a religious sense.

‘Honour the emperor’ – obligation to the state – political. The emperor was to be loyally respected, in a non-religious sense (Rom 13:7). See Rom 13:1; 1 Tim 2:1-2.

A Christian who respects everyone, loves other Christians, fears God and submits himself to civil authorities will be a good witness for Jesus Christ.

Exposition

1 PETER 2:4-10 – COMMENTARY

Posted on 27th Feb 202118th Dec 2025 by writtenexposition

2:4-10 THE CHOSEN STONE AND A CHOSEN GENERATION

‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.’

2:4 Peter now starts a new section and comes to his main point (vv. 9-10) that the Christian believers, who have been born again and have thus come into a new relationship with God, are members of a new community. They are ‘God’s people’ (v.10).

‘to whom coming’ Some see this as a reference to Psa 34:5 which in LXX reads: ‘Come to him and be enlightened.’

The one to whom they are to come is called a ‘living stone.’ lithos a selected and hewn, not rough like petros. That this is Christ is obvious from vv. 6-8 where Old Testament passages containing the word ‘stone’ are interpreted Christologically.

In the New Testament the church is represented by different metaphors. For example, it is:

A Body – 1 Cor 12:12-27
A Bride – Eph 5:25
A Brotherhood – 1 Pet :17
A Building – M6 16:18; 1 Cor 3:11; 1 Pet 2:5

Peter says several things about Jesus as a stone:

He is a living stone (v.4).
He is a cornerstone (vv.6-7).
He is a rejected stone (v. 4, 7).
He is a stumbling stone (v.8).

All seven occurrences of the stone imagery in the New Testament identify Jesus Christ as the stone (Mt 21:42-44; Mk 12:10-11; Lk 20:17-18; Acts 4:11-12; Rom 9:32-33; Eph 2:20-22; 1Pet 2:4-8).

Jesus the living stone has been rejected by human beings but is chosen and precious in God’s sight. Peter asserts this by drawing from two Old Testament verses.

Psa118:22 (which he quotes in full in v.7). This was originally said of Israel, which was insignificant in the view of greater world powers but was chosen by God. On an earlier occasion Peter had cited this quotation in his preaching as a prophecy of Christ’s crucifixion by men and his subsequent resurrection and glorification. Jesus himself had used it in his preaching (Mk 12:10).

Isa 28:16. He goes on to quote this verse in full in v.6.

2:5 ‘ye also’ The same imagery of the ‘stone’ is now applied to the believers, Peter thus links them with the once rejected but now glorified Lord Jesus Christ, ‘living’ may have the idea of resurrection. The contrasting ideas of social exclusion and divine selection feature strongly throughout this section.

‘a spiritual house’ oíkos This word can mean ‘household’ (Acts 10:2; 12:14; 16:15; 1 Cor 1:16; 2 Tim 4:19) but, given the mention of stones, the main thought is house (e,g.Mt 21:13; Lk 11:51), possibly a temple (dwelling place of God, cf. 1 Cor 3:9-17; 2 Cor 6:16). The word ‘house’ can be seen embedded in the verb ‘are built up’ (oikodomeō). The one who is building is God, this is clear from the words ‘to whom coming’ in v4. Some translations take the verb as imperative and translate the verse something like: ‘allow yourselves to be built up.’ The point is that the believers are being embedded into the house by God.

See related ideas in Mt 16:18; Mk 14:58; 15:29; Jn 2:19; Acts 7:48; 18:24; 2 Cor 6:16; Eph 2:20-22; 1 Tim 3:15; Heb 3:2-6; 10:21.

‘spiritual’ This house has been brought into existence by the Holy Spirit and, unlike the material Temple in Jerusalem, will last forever, (cf. Acts 7:48, 17:24).

‘an holy priesthood’ The image changes from the building to those who serve in the building, offering worship i.e. the priesthood. Note that all Christians are viewed here as a body (college, fraternity, hierarchy?) of priests (also v.9). Do all have an equal degree of priesthood? There is no idea here of a separate caste of ordained priests. ‘Holy’ – separated, emphasizes the fact that they are God’s people.

‘spiritual sacrifices’ All Christians exercise priestly functions (see Isa 66:21). Note the repetition of ‘spiritual’ in this verse. The temple is spiritual and so are the sacrifices. These contrast with the material sacrifices that were offered by the Jews and by the pagans. True spiritual worship is dedicating oneself to the Lord, prayer/praise, thanksgiving and sharing e.g. Rom 12:1; Eph 5:2; Phil 4:18; Heb 13:15-16.

Later Old Testament writers were moving towards the idea of worship as spiritual e.g. Psa 50:14; 51:16-19; Psa 69:30-31; Psa 141:2; Hos 6:6; Mic 6:6-8.

‘acceptable to God by Jesus Christ’ This worship meets with Gods approval. Does ‘through Jesus Christ’ relate to the verb ‘offer’ or the adjective ‘acceptable?’ It probably refers to the latter. Having emphasized the unity and purpose of believers Peter quotes from the LXX the three Old Testament verses that contain the imagery of the stone (Psa 118:22-23; Isa 8:14-15; 28:16). Two of them he has already alluded to in v. 4.

2:6

Isaiah 28:16 ‘Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.’

THE STONE PLACED IN ZION

Isaiah was addressing the rulers of Judah which was under threat of Assyrian attack during the reign of Hezekiah c. 715-697 BCE. It eventually took place in 701 BCE. The leaders spurned Isaiah’s advice and allied with Egypt. He reprimanded them for trusting in false gods, military prowess and political alliances rather than in God. Their true safety lay in confidence in God. All that they needed could be found in Sion.

The Hebrew original says ‘will not be in haste’ i.e. will not have to flee. The LXX says ‘he who has faith in it will not be put to shame’ i.e. will not be disappointed. The precious corner stone to be laid in Zion was thought to be a great king and was this passage was therefore regarded by Jews as a messianic prediction. The early Christians viewed it as a Christological prediction, Jesus Christ being that promised Messiah. They would have associated ‘living’ v.4 with his resurrection.

2:7

Psa 118:22 ‘The stone which the builders refused is become the head stone of the corner.’

THE REJECTED BUT HONOURED CORNER STONE

Peter applies this to the Christians. Christ was precious to them because they believed; faith being the key issue here. The persecutors lack faith (are disobedient, refuse belief – see also 3:1; 4:17) but the stone that they have rejected will be made the head of the corner. The honour will belong to the Christians, contrasts with the shame of v.6.

2:8

THE STONE OF STUMBLING

Isa 8:14 ‘And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.‘

The stone becomes an obstacle over which those who do not believe stumble and fall. They would trip over it and fall headlong to destruction. Isaiah was saying that for those who trust in him the Lord (the stone or rock) will be a refuge. Peter uses the prophet’s words to pick up on what will happen to those who do not believe. By being disobedient to the word (message of the gospel) they reject Christ and therefore stumble and sin. No-one can step round or over the stone, everyone who encounters Christ has a decision to make; whether to believe in him or reject him. One brings salvation, the other destruction.

For those who reject him, Peter says this is ‘the lot to which (eis ho) they were appointed. Is the appointment to disbelief or is it to retribution as a consequence of rejecting Christ? Jobes (2005) comments:

‘Rejection of Christ does not excuse one from the purview of God; rather, it confirms that one has not (yet) been born again into the living hope of which Peter speaks. This is not to say that Peter teaches that those in disobedience to the word at one point in time are forever excluded from the hope of salvation. To the contrary, he admonishes his readers to live in such a way as to persuade unbelievers to accept the gospel of Christ (e.g., 2:12; 3:1). However, ultimate destiny rests on whether one eventually accepts God’s mercy as extended in Christ. Those who persist in their rejection of the gospel of Jesus Christ will inevitably find themselves themselves shamed by the ultimate judgment of God.’

In these verses about the stone it seems that Peter is not particularly concerned with where the stone is placed, his main point is that it is both chosen and honoured. In v.6 it is a foundation stone (chief corner stone), in v.7 it is a keystone (up high), in v.8 it is on the ground.

2:9-10 THE PEOPLE OF GOD

‘But ye’ Peter leaves the thought of what will happen to those who reject Christ and returns to his main concern; the Asian believers who have believed in Christ. The words ‘you, however’ is emphatic. They will not be ashamed, they will share in Christ’s honour. Peter uses titles of Israel, God’s chosen people, to describe the Christians. Again he picks up on the idea of them having been chosen.

Peter conflates Exodus 19:6 (‘and you shall be to me a kingdom of priests and a holy nation’) and Isa 43:20 in LXX (‘my chosen race, the people which I have made my possession to declare my mighty deeds’).

a chosen race – a race descended from a common ancestor – he views Christians as forming a new race of people.
a royal priesthood – these are two nouns beside each other without adjectives; basíleion is neuter and means ‘a royal residence’ or ‘capital’, it can denote sovereignty, crown, monarchy or palace. hieráteuma is priesthood. Often they are translated as an adjective and a noun i.e ‘royal priesthood.’ If translated separately then ‘a royal house and a priesthood’ (see Rev 1:6).
a holy nation – a people set apart for God.
a people for God’s special possession (cp. Mal 3:17)

‘shew forth the praises’ (aretḗs) means either virtues (moral qualities) or the ability to perform mighty deeds and miracles. Here it is the manifestation of God’s power in his savings acts (Acts 2 :11). Peter is alluding to Isaiah 43:21 but in the middle of v. 9 used the second person plural (‘you’) to apply the quotation to his readers.

‘him who has called you out of darkness into his marvellous light’ The contrast between darkness and light is a reference to their conversion (‘called’ 1 Pet 1:15; 2:21; 3:9; 5:10). It is a new act of creation (cp Gen 1:1-5, Ron 4:17; 2 Cor 4:6). It is always God the Father who calls.

For ‘darkness’ see Rom 13:12; Eph 5:14; Heb 6:4; 10:32.

For ‘light’ see Jn 12:35; Acts 26:18; Eph 5:8; Col 1:12; 1 Thess 5:5; 1 Jn 1:5-2:11.

Identification v. 9 – we are to think of ourselves as a chosen race, a royal priesthood, a holy nation and a peculiar people.
Intention – v.9 that we should proclaim God’s praises – evangelise.
Intervention – v.10 not a people, without mercy (the past), now God’s people, have obtained mercy (the present)
Imperative – v.11 abstain from fleshly lusts

2:10 Notice the two-fold occurrence of ‘once —– but now’ in this verse.

Once ‘not a people’ —– now ‘God’s people.’

Once ‘without mercy’ —– now ‘have obtained mercy.’

Peter here conflates several texts from the prophecy of Hosea which have to do with the God-given but unusual names for Hosea’s children by Gomer. One was called Lo-ammi (Not-my-people), another was named Lo-ruhamah (Who-has-not-received-mercy. The relevant texts are:

‘Then said God, Call his name Lo-ammi [Not-my-people]: for ye are not my people, and I will not be your God.’ Hosea 1:9

‘Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.’ Hosea 1:10

‘And she conceived again, and bore a daughter. And God said unto him, Call her name Lo-ruhamah [Who-has-not-received-mercy]: for I will no more have mercy upon the house of Israel; but I will utterly take them away.’ Hosea 1:6

‘And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:23

Hosea was prophesying that God’s people (Israel) were no longer functioning as his special possession because they had rejected him and worshipped false gods. They would therefore be sent into exile. Hosea, however, also prophesied that there would be a future restoration. This was traditionally thought to predict a future restoration of Israel but Peter here interprets that as having been fulfilled in the conversion to Christ of the Christians of Asia Minor. Through accepting the gospel, they had become God’s people, that was their new identity in Christ.

N.B. the apostle Paul also conflates Hos 2:23 and Hosea 1:10 in Romans 9:25-26. The two New Testament authors use the texts in different ways, also Paul quotes a version which read ‘who was not beloved’ instead of ‘who had not received mercy.’

See my comments on Rom 9:6-29