Tag: 1 Peter

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 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 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

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

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

Exposition

1 PETER 1:13 – 2:3 – COMMENTARY

Posted on 22nd Feb 202118th Dec 2025 by writtenexposition

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

1:3 a great hope

1:4 a great inheritance

1:5 a great protection

1:6-8 a great joy

1:9 a great promise

1:10-12 a great privilege

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

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

The Christian needs to ‘gird up:’

With hope v.13

With holiness vv.14-16

With prayer v.17

With knowledge vv.18-21

With love vv.22-25

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

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

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

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

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

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

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

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

‘mind’ (diánoia) thoughts, intellect

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

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

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

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

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

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

THOUGHTS

i. Our thoughts are known to God.

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

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

ii. Our thoughts can be counter-productive.

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

iii. Our thoughts need to be controlled.

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

iv. Our thoughts should be good thoughts.

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

MIND

i. The carnal mind.

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

ii. The Christ-like mind.

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

iii. The unsettled mind.

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

iv. The embattled mind.

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

v. The renewed mind.

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

vi. The determined mind.

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

vii. The sound mind.

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

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

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

The negative: ‘Not fashioning yourselves’

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

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

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

[15-16] The positive: ‘be ye holy.’

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

Why live a holy life?

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

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

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

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

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

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

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

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

What was redemption?

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

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

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

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

What were they redeemed from?

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

What were they redeemed by?

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

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

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

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

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

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

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

Note:

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

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

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

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

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

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

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

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

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

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

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

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

[2:1] The harmful things listed are:

‘malice’ kakía wickedness

‘guile’ dólos deceit, deliberate dishonesty

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

‘envy’ phthónos jealousy or spite

‘evil speaking’ katalalía defamation, slander

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

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

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

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

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

‘if’ seeing ‘you have tasted.

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

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

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

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

2:3 – Psa 34:8

2:4 – Psa 34:5 LXX ‘come to him’

3:10 – Psa 34:13

3:12 – Psa 34:15

New Testament helps for spiritual growth are:

proper food 1 Pet 2:2
proper exercise 1 Tim 4:7-8
proper rest Mk 6:31

Exposition

1 PETER 1:3-12 – COMMENTARY

Posted on 12th Feb 202118th Dec 2025 by writtenexposition

THE SPLENDOURS OF SALVATION

1:3-12 These ten verses, one sentence in the original, are a doxology praising God for the blessing of salvation. Note:

1:3 A living hope.
1:4 A lasting inheritance.
1:5 A long-term salvation.
1:6 A longed-for reward.

There are at least seven main subjects for which Peter praises God.

The POSITION of the believer.
The PRESERVATION of the believer.
The PURPOSES of God in the believer’s trials.
The PERSON whom, not having seen, the believer loves.
The PROSPECT for the believer.
The PROPHETS and their inquiries.
The PREACHING of the gospel message.

1:3 ‘Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,‘

‘blessed'(eulogētos) well-spoken of, worthy of praise

This is a eulogy similar to those in the Old Testament (Gen 14:20; Exod 18:10; 2 Chron 2:12; 6:4; Ezra 7:27; Psa 66:20; 78:18; 124:6; 1135:21; Dan 3:28)

‘the God and Father of our Lord Jesus Christ’

Peter here calls God ‘the Father of our Lord Jesus Christ’. This description appears also in Rom 15:6; 2 Cor 1:3; 11:31 and Eph 1:3.

God in 1 Peter:

God is said to foreknow the elect (1:2), to be merciful (1:3), holy (1:15), without respect of persons (1:17), the righteous judge (2:23), longsuffering (3:20), the judge of living and dead (4:5), a faithful Creator (4:19), one who resists the proud (5:5), mighty (5:6), and the God of all grace (5:10).

‘our Lord Jesus Christ’ – Lord – our master; Jesus – our saviour; Christ – God’s anointed one. Peter emphasizes the believer’s relationship with Jesus Christ.

‘hath begotten us again’
(anagennēsas) ‘has procreated us anew’ ‘re-beget’ This is an unusual word – used only here and in 1:23. Vinson, Wilson & Mills (2010, p.50) maintain: ‘…Peter’s word puts the emphasis on God’s action in fathering “us,” the author and the recipients. The contrast in the “re” is with one’s natural birth, and is consistent with how often 1 Peter pictures conversion as living in God’s household.’

The emphasis is on the action of God in rebirth. The transformation is brought about by God of his own accord. The motivation for this is God’s abundant compassion. ‘mercy’ (eleos)

The goal for this is the ‘living hope.’ This hope is not negative but positive. Feldmeier (2008, p.67) comments:

‘Such a hope is not founded upon the unstable foundation of human expectation and fears but on the certainty of the trustworthiness of God; it bases itself not on something that one wishes to obtain or avoid but on God, the basis and content of hope.’ Peter uses ‘living’ two more times in this letter to describe the word of God (1:23) and Christ (2:4).

The ground and guarantee of this hope is the resurrection of Jesus Christ. See Rom 8:10-39; 1 Cor 15:12-22; 1 Thess 4:14. God is responsible for the resurrection of Jesus Christ from the dead as well as for the living hope. The hope is present, the inheritance is future.

1:4 ‘To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you‘

Perhaps inspired by the idea of new birth and therefore of children, Peter, since children become heirs, goes on to describe the living hope as an inheritance.

As Jowett (1993, p.13) put it: ‘With our regeneration we have become heirs to a glorious spiritual estate, with all its inexhaustible possessions and treasures.’

This metaphor of inheritance would have turned the believers’ minds to the Old Testament scriptures, to the land of Canaan promised to the patriarchs (Deut 12:9; 15:4; 19:10; Josh 11:23; 15:20). As time progressed, however, inheritance came to be thought of, not in literal terms but as a metaphor for salvation. In the Old Testament God himself is viewed as the inheritance (Psa 16:5; 73:26), as is eternal life (Dan 12:13 NIV). The idea of ‘heirs’ and ‘inheritance, occurs frequently in the New Testament writings (Mk 10:17; 1 Cor 15:50; Eph 5:5; Tit 3:7; Heb 1:14; 1 Pet 3:7, 9; Rev 21:7). As here in 1 Pet 1:4 it is connected with rebirth in Rom 8:14-17 and Gal 4:6-7.

There may also be the thought here, given the emphasis in v.3 on new birth as God’s action, that one does not become an heir as the result of one’s own efforts, the inheritance comes freely. Verse 4 describes this inheritance using three alliterating adjectives – all begin with the letter ‘a’. Vinson, Wilson & Mills (2010, p52) explain that:

‘The three alliterating adjectives, prominently, perfectly positioned, are all the negation of some quality. As in English we make “changing” into “unchanging,” Greeks did it by putting an alpha onto the beginning of the word. So phthartos, meaning corrupt, perishable, mortal, becomes aphthartos, “immortal” or “incorruptible.” Amianton, coming from a verb that means “to stain, defile,”means “unstained,” which is normally a word associated with the
purity of a temple or with sexual purity. Amarantos is based on a verb meaning “to fade, wither, die out,” and is related to the name of a shrub with leaves the Greeks considered long-lasting.

1. áphthartos incorruptible, imperishable It will never decay, perish, deteriorate or disintegrate.

2. amíantos undefiled Was used of cultic purity and sexual virginity. It can never be marred, soiled, spoiled or tainted. (see Heb 7:26; 13:4; Jam 1:27).

3. amárantos unfading Its glory will never fade away, wither or dry up (occurs also in 1 Pet 5:4).

The idea of permanence is strengthened by the spatial metaphor at the end of v.4: ‘reserved in heaven for you. This inheritance is ‘in heaven’ i.e. it is not an earthly inheritance like that which had been promised to the ancient Hebrews and, unlike human possessions, nothing can affect it. As God’s home, heaven is a secure place, immune from disaster. There the inheritance, which already exists, is ‘reserved’ (guarded by God) and it is ‘for you’ Notice the change here from ‘us’ to ‘you.’ The word tēréō means keep, take care of, store way.

1:5 ‘Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.’

Just as the inheritance is protected and guarded by God’s power, so too are the believers. They are ‘continually being guarded.’ The word phrouréō (guard, carefully watch or keep) is used in military contexts and can mean either ‘keep from escaping’ or ‘protect from attack.’ Both senses may be appropriate here. It is used literally in 2 Cor 11:32 and metaphorically in Gal 3:23 and Phil 4:7. Clowney (1988, p.21) aptly comments: ‘Not only is our inheritance kept for us; we are kept for our inheritance.’

The believer is protected by the power (dúnamis – inherent strength, military might) of God. This power is operational and this preservation takes place ‘through faith.’ Faith is the acceptance of the message of the gospel. It places a human being into a new relationship with God; with the result that God’s power is effective, preserving them to salvation. This eschatological salvation is the fulfillment of the living hope and the content of the inheritance. It is the enjoyment of eternal glory and is the ultimate deliverance from the trials that Peter mentions in the following verses. It stands ready to be revealed ‘in the last time.’ The day will come when the hope will become a reality, when the inheritance that is currently being kept safe in heaven will be possessed and the salvation will be visible. The author believes that he and those to whom he is writing are living in the ‘last time’ so this will all come to pass soon.

1:6 ‘though now for a season’

1:20 ‘in these last times’

4:5 ‘ready to judge the quick and the dead’

4:7 ‘the end of all things is at hand’

4:17 ‘the time is come that judgement must begin’

5:10 ‘after that ye have suffered a little while’

‘last’ or final (éschatos) from which we get our word eschatology (study of the end times).

‘time’ (kairós) – a moment when God intervenes in human history.

The ‘last time’ is when Christ will return and bring our salvation to completion

1:6 ‘Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:’

‘Wherein’ – in which. This ‘which’ is the first of four relative pronouns which divide up the remainder of this long sentence (the others are in vv. 8 , 10 and 12).It refers back to what has been previously described; their experience of rebirth and the provision of their anticipated salvation.

‘ye greatly rejoice’ (agalliáō) exult – also in 1:8 and 4:13. This could be imperative ‘wherein exult’ but it is more likely that Peter is not commanding them to rejoice but is assuming that as believers they would already have that attitude to suffering (Mt 5:12).

‘ye are in heaviness’ lypēthentes you have been grieved, thrown into sorrow, distressed.

‘through manifold temptations’ peirasmós trial, temptation poikílos variegated, many in number and varied in kind.

1 Pet 1:6 ‘manifold trials’ are counterbalanced by 1 Pet 4:10 ‘the manifold grace of God.’

Peter has now mentioned the main subject of his letter; the trials and suffering of the believers.

These trials are;

1. Various – ‘manifold’ there are many kinds.

2. Temporary – ‘though now for a season.’ (also 5:10)

3. Inevitable – ‘if need be’ i.e. since it is necessary.

Peter will go on to say that suffering:

1:7 may bring praise, glory and honour

1:11; 4:1 was experienced by Christ

2:20 is commendable before God

3:17 may be God’s will

4:12 should not be a surprise

4;13 should be a cause for rejoicing

4:14 brings blessing

4:16 bring glory to God

4:19 should result in commitment

5:9 is experienced by all believers

The paradox of exulting in trials and persecutions is common in the New Testament (Mt 5:11-12; Lk 6:22-23; Acts 5:41; Rom 5:3; 8:18; 2 Cor 4:17; 6:10; 7:4; 8:2; 1 Thess 1:6; Heb 10:34; Jam 1:2).

1:7 ‘That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:‘

‘the trial’ dokímion test or proof. ‘though it be tried’ dokimázō tested, proved approved

Trials put the quality of a Christian’s faith to the test. The fire does not destroy it but brings out the best in it. Gold, regarded as the most valuable commodity, will ultimately perish (2 Pet 3:7, 10-12) therefore the faith of a believers is much more precious than gold. The special quality of the persecuted Christian’s faith will be recognised at the revelation of Jesus Christ. The Christian will receive praise and also share in two divine attributes, glory (Rom 8:17; Col 3:4) and honour (Rom 2:7). Honour was important in ancient society. Although the persecuted Asian Christians might have thought that they were worthless and disrespected by their fellow-citizens Peter is assuring them that God values and respects them.

The Old Testament compares the testing of faith to the refinement of gold and/or silver in Psa 66:10; Prov 17:3; 27:21; Zech 13:9; Mal 3:2-3.

See the following New Testament references to trial by fire: Mk 9:49; 1 Cor 3:13; Rev 3:18.

‘the appearing of Jesus Christ’ apokálupsis unveiling, disclosure. See 1 Cor 1:7; 2 Thess 1:7; 1 Pet 1:13; 4:13.

1:8-9 ‘Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.’

Peter praises the Asian Christians for the attitude that they have maintained towards the Lord Jesus Christ. They are in the midst of trials and awaiting the unveiling of their salvation yet, without having set eyes on him, they love him. Not only that, they believe in him and, more surprisingly, even rejoice. That rejoicing must be enabled by God, as it is inexpressible and glorious. That they love him without having seen him is in contrast to Peter’s own position as an eyewitness (5:1). The important thing here is love for the Lord. That love is linked with faith (yet believing) and results in joy.

The underlying reason for their joy (v.9) is that they are receiving the outcome (télos, end, termination, completion) of their faith, the salvation of souls. There is no ‘your’ but it is implied.

‘receiving’ komízō – carry off for oneself, receive, obtain (2 Cor 5:10; Eph 6:8; Col 3:25; 1 Pet 5:4)

komizesthai present participle i.e. the process of realising the salvation is already under way.

‘soul’ psuchḗ Peter is not referring here to the spiritual part of man as opposed to the physical. He is talking about humans as living beings, persons. See Gen 2:7; Heb 10:39. ‘Salvation of your souls’ is another way of saying ‘your salvation. 1 Peter has this word in 1:22; 2:11; 2;25; 3:20; 4:19.

THE INQUIRIES OF THE OLD TESTAMENT PROPHETS

1:10-12 ‘Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching — what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’

‘of which salvation’ – that already mentioned in vv. 5 and 9. In this doxology to God Peter reminds the Asian believers whose salvation was already being realised of the privileged position they enjoyed compared to the Old Testament prophets and the angels. The prophets researched it but the ‘grace’ was not for them, nor was it for the angels who longed to catch sight of it.

Vinson, Wilson & Mills (2010, p.58) succinctly sum up the meaning of these verses:

‘The prophets of old searched diligently, looking for clues about the time and identity of the Christ who was destined to suffer. The Spirit revealed to them that the information they found was not so much for themselves, but for others—those reading 1 Peter. What they searched for, others announced as good news to the readers, led by the same Spirit;
what they announced was such good news that even angels wanted an advance look at it.”

They present the traditional view (based on v.11) that the prophets referred to here are the Old Testament prophets. Having studied closely what had been revealed to them the prophets saw sufferings and glory but could not make the connection between the two.

The Search – what was the meaning of the Messiah’s death?

The Subjects – i) the grace of God 1:10b; ii) the sufferings of Christ iii) the glory that should follow.

The Spirit – inspired the prophets.

1:10 ‘inquire’ (ekzētéō) search for, investigate, scrutinise

‘searched diligently’ (exereunáō) search anxiously, diligently. This verb is repeated in v.11.

1:11 ‘what, or what manner of time’ equals: what person and what time i.e. who the person would be and when he would come.

‘the Spirit of Christ which was in them’ This may be a reference to Christ as a pre-existent spirit (2 Cor 3:17). The Holy Spirit is said to have inspired David (Acts 1:16) and ‘the holy men of God in old time’ (2 Pet 1:21)

‘the sufferings of Christ’ 1 Pet 2:21; 3:18; 4:1, 13; 5:1.

‘the glories that would follow them’ In 1 Peter these are: glory (1:21), resurrection, ascension, enthronement (3: 21-22), revelation (1:7,13, 4:13), judge of the quick and the dead (4:5).

1:12 ‘revealed’ (apokalúptō) brought to light, uncovered.

‘not unto themselves’ see Heb 11:39-40

‘these things’ The sufferings and glorification of Christ.

‘not unto themselves’ e.g. Num 24:17; Deut 18:15; Hab 2:3.

‘they did minister’ imperfect tense, they were ministering. Emphasizes that this activity continued for a long time.

Those missionaries who preached the gospel to the Asian Christians were influenced by the Holy Ghost sent down from heaven (see also Acts 1:8; 1 Cor 2:4; 1 Thess 1:5; Heb 2:4)

‘which things the angels desire to look into’ Was this unfulfilled longing or intense interest?

parakúptō stoop, bend forward in order to look more closely or intently.

DID ‘PROPHETS’ IN 1:10-12 INCLUDE THE CHARISMATIC NEW TESTAMENT PROPHETS?

N.B. In his excellent commentary Edward G Selwyn has a section called ‘Additional Notes’ in which (1981, pp.259-268) he argues persuasively and in detail that ‘prophets’ in 1:10-12 has a wider reference than Old Testament prophets. Among others, he makes the following interesting points:

a. ‘About which salvation’ (1:10) and ‘now’ refer to contemporary life and not to past facts.

b. The salvation was the object of intense scrutiny by ‘prophets. There is no definite article ‘the.’

c. The prophets are said to have prophesied about the grace ‘toward you.’ The ‘grace’ is introduced in such a way that Peter’s readers must have known what he was talking about – probably a time of expansion in the church – the universality of the gospel, preached to both Jew and Gentile.

d. ‘Seeking and searching’ in 1:10 are not easily identifiable with what we know about Old Testament prophets. The ‘searching’ suggests work on written materials, therefore the prophets are more likely to be New Testament prophets.

e. As in Eph 3:5 these prophets are the recipient of a revelation which Paul says was given, and Peter says was reported at a definite time (‘now’, according to both writers) and in the power of the Spirit.

f. Selwyn questions the translation ‘sufferings of Christ.’ He links it with 2 Cor 11:3 where the noun is ‘directed towards Christ.’ The point is that the word that governs the prepositional clause is external to the noun within the clause i..e the subject of the verb governing εἰς Χριστὸν is other than Christ himself. He talks about the ‘sufferings of the Christward road’ and gives biblical references showing that believers’ sufferings were clearly predicted by Christ.

g. ‘The plural ‘glories’ (1:11) or ‘triumphs’ is more easily understood of the divers rewards of a number of Christians than of Christ alone.’

h. It was revealed to the prophets of whom Peter speaks that they were ministering their findings not for their own benefit but for that of the churches in Asia Minor.

Some of the Points raised by Selwyn are addressed by Jobes (2005) in her commentary on 1 Peter.

Exposition

1 PETER 1:1-2 – COMMENTS

Posted on 19th Jan 202118th Dec 2025 by writtenexposition

1 PETER – CHRISTIAN HOPE IN TIME OF TRIAL.

1:1-2 GREETING

Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

1:1

The letter begins with a standard Graeco-Roman introduction which falls into three parts:

Superscription – names the sender
Ascription – names the recipients
Salutation – conveys best wishes or a blessing

THE WRITER

The writer introduces himself as ‘Peter, an apostle of Jesus Christ.’ This establishes that the letter not only carries apostolic authority but also the ultimate authority of Jesus Christ himself, as Peter was his apostle (messenger).

Everything that we know about the apostle Peter comes from his two letters and also, as Harmon (1898, p.32) observes, from:

‘Paul’s references to Peter in the Epistle to the Galatians, certain speeches in Acts that are credited to Peter, some brief character sketches in the Gospels….and, finally, the second Gospel, whose material, form, and motive are generally believed to be due to Peter’s preaching.’

For information on the life and ministry of Peter see my post: 1 PETER – INTRODUCTION

There is no mention of Peter in the Acts of the Apostles after the time of the Jerusalem Council (see ‘The Jerusalem Council’ in my post ‘SILVANUS‘) but it seems that he was later active in ministry at Antioch (Gal 2:11). Since he addressed his letter to Christians in Asia Minor he may have preached there too.

Peter reached Rome (5:13) c. 63 CE and after preaching there for a short time he was, according to tradition, crucified with his head downwards in 64 or 65 CE. For a refutation of Roman Catholic teaching on the primacy of Peter or that he was Bishop of Rome see ‘A Treatise of the Pope’s Supremacy‘ by Isaac Barrow (1630-1677).

THE READERS

The letter is addressed to Christians in five districts ‘Pontus, Galatia, Cappadocia, Asia, and Bithynia.’ These made up the four Roman provinces in Asia Minor at the time. They are all referred to elsewhere in the New Testament.

PONTUS Acts 2:9; 18:2.

GALATIA Acts 16:6; 18:23; 1 Cor 16:1; Gal 1:2; 2 Tim 4:10.

CAPPADOCIA Acts 2:9

ASIA Acts 2:9; 6:9; 16:6; 19:10, 22, 26, 27; 20:4, 16, 18; 21:27; 24:18; 27:2; 1 Cor 16:19; 2 Cor 1:8; 2 Tim 1:15; Rev 1:4, 11.

BITHYNIA Acts 16:7

Peter describes these believers as ‘temporary residents (exiles) of the dispersion (scattering).’ These descriptions were traditionally applied to Jews dispersed as a result of the Babylonian Captivity (598-538 BCE). A parepídēmos (‘stranger’ or ‘exile’) was someone who had temporarily settled down in a foreign country. The word also occurs in Heb 11:13 and 1 Pet 2:11.

We thus learn that the early Christians were misunderstood and stigmatized by society, which treated them as outsiders. This aligns them with those who were called by God in the Old Testament and became ‘strangers’ as a result (Gen 17:8; 23:4; 28:4; 36:7; 37:1; Lev 25:23; Psa 119:19; 1 Chron 29:15). Note also that Levi called his eldest son Gershon meaning ‘refugee’ or ‘exile’ (Gen 46:11).

Diasporá referred to the scattered state of the Jewish exiles who, after the Captivity, settled mainly in Persia, Syria and Asia Minor. The word is used of these diaspora Jews in Jn 7:35 ‘Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?’ and occurs also in James 1:1 (see also Zeph 3:10; Isa 11:12). The verb diaspeírō is used in Acts 8:1, 4 to refer to the scattering of Christians from Jerusalem as a result of persecution.

It is not clear if Peter is using these terms in a literal or a metaphorical sense. If literal, then Peter was addressing Hebrew Christians from Palestine who must have been the mainstay of Christian churches in Asia Minor. The following reasons have been advanced for the view that he was addressing Hebrew Christians, not Gentile believers:

a) According to Acts 2:5-9, Jews from Cappadocia, Pontus and Asia heard Peter preach on the Day of Pentecost. Presumably those converted went home and formed Christian assemblies.

b) Peter was the apostle to ‘the circumcision’ (Gal 2:8).

c) Peter calls these people ‘strangers’. They were Jewish exiles.

d) In 1 Peter 1:18 the recipients of the letter are said to have been redeemed from the futile ways inherited from their forefathers. This is a reference to Jewish traditions.

e) In 1 Peter 2:9 the recipients are described in terms that are used of Israel in Exod 19:5-6.

It seems more likely, however, that Peter, with his Jewish background, is using the idea of diaspora metaphorically to describe the situation of believers in Asia Minor who, it seems, were from a predominantly Gentile background (1 Pet 1:14, 18; 2:10, 25; 4:3-4). Just like the people of Israel and Judah exiled from their homeland in the eighth and sixth centuries BCE, the Christians in Peter’s day were a minority scattered throughout a pagan society.

1:2

Here at the beginning of the letter Peter reminds these Christians who are under pressure that they are ‘chosen’ (‘by God’ is implied). In 1 Peter this idea of election is important as it is mentioned three times in chapter two (2:4, 6, 9) and the letter closes with greetings from people who are ‘likewise chosen’ (5:13).

The term ‘chosen’ was used of Israel in the Old Testament (Deut 7:6-8; Isa 41:8-9) but in the New Testament it is applied to Christian believers (Rom 8:33; Col 3:12; 2 Tim 2:10). It would have been of great comfort to these Asian Christians experiencing pressure to realize that they had become ‘God’s own people’ as a result of a special calling.

Matthew Henry comments:

‘Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.’

Verse 2 contains three prepositional clauses in which Peter explains this choice in terms of the actions of the Trinity (Father – Spirit – Jesus Christ) in bringing about their full salvation. Note the three prepositions:

a. κατὰ (katá) in accordance with the foreknowledge of God the Father

b. ἐν (en) through or in the sanctifying action of the Spirit

c. εἰς (eis) unto obedience and sprinkling of the blood of Jesus Christ

This choice (election) is said to originate with God the father and to be in accordance with his foreknowledge. Foreknowledge (prógnōsis) is much more than knowing what will happen in the future and seems rather to imply a deep personal knowledge of someone. This use of the word foreknowledge occurs in reference to Christ in Peter’s speech at Pentecost (Acts 2:23). The verb form is used of Christ (fore-ordained) in 1:20. Many scholars equate foreknowledge and predestination. The RSV and NRSV translations of 1:2 say: ‘chosen and destined by God the Father.’ The emphasis is on God’s effective choice (see also Rom 8:29-30; 9:11; Eph 1:11)

Peter mentions the sanctifying (making holy) action of the Spirit. The idea is of consecration or separation out for God’s purposes. These believers have been separated from an evil world and dedicated to God (2 Thess 2:13). Kelly (1969, p.43) observes: ‘His sanctifying action… became real for the Asian Christians in the movement of faith which led them to Christ…’ Although action is in the past he also allows that ‘the Spirit is continually present in the daily life of believers, developing their faith and deepening their sanctification. Grudem (1992, p.51) argues against putting ‘the activity too exclusively in the past: there is no past tense in the phrase, which literally says, in sanctification of (the) Spirit.’ He relates the phrase to the entire salutation and thus sees it as not referring exclusively to ‘chosen’ but to their entire status as ‘strangers.’

The twin goals of the predestinating choice are obedience and sprinkling with the blood of Jesus Christ. One looks at the human aspect and the other brings out the divine aspect. ‘Obedience’ (hupakoé) denotes ‘submission’ or allegiance’ and has the idea of listening to and obeying instructions. Here it probably refers to willing acceptance of the gospel message (Acts 6:7; Rom 10:16) but Peter also writes about everyday obedience (1:14, 22; 3:6). The ‘sprinkling with the blood of Jesus Christ’ refers to the Lord’s sacrificial and atoning death. The ‘sprinkling’ is doubtless an allusion to the Old Testament sacrifices. Generally speaking the blood of the sacrificial animal was sprinkled on the altar or on the mercy seat in the Tabernacle. There are, however, three cases in which the blood was sprinkled on human beings:

1. Exod 24:5-8 The sealing of the covenant between YHWH and his people.

2. Exod 29:21 The ordination ceremony for Aaron and his sons as priests.

3. Lev 14:6-7 The purification ceremony for a healed leper.

Here the imagery is from the Exodus 24 story in which the sprinkling of blood demonstrated the covenant between the ancient Israelites and their God YHWH (Yahweh) and in which there is also an emphasis on obedience (‘and they said, All that the Lord hath said will we do, and be obedient.’ Exod 24:7). See also Heb 9:18-22; 12:24. Because of the death of Christ (blood shed on their behalf) these chosen believers have been introduced into the new covenant.

Kelly (1969, p.44) explains: ‘the new covenant is made possible by the forgiveness of sins accomplished by Christ’s sacrificial death, which He Himself seems to have interpreted (Mk. xiv. 24 ‘my blood of the covenant’) in the light of Ex. xxiv. 8 in conjunction with Jer. xxxi. 31 ff. and Is. liii.’

The subject of the redemptive work of Christ is mentioned several more times throughout the epistle (1:18-21; 2:21-24; 3:18; 4:1).

Thus each Person in the Holy Trinity acts for the salvation of the believer, the Father foreknows, the Son atones and the Spirit applies the work of the Son.

Peter closes his salutation with the formula ‘Grace unto you, and peace’ which is a combination of the Greek greeting ‘grace’ with the Hebrew greeting ‘peace.’ Paul used it as a greeting in his letters, although he often added ‘from God our father and the Lord Jesus Christ.’ Here Peter adds that grace and peace may be ‘multiplied.’ A prayer for increase occurs also in his second epistle (2 Pet 2:2) and in Jude verse 2. Grace (charis) is spiritual blessing freely bestowed by God and peace (eiréné) is given to those who were once God’s enemies.

Exposition

1 PETER – OUTLINE

Posted on 10th Jan 202118th Dec 2025 by writtenexposition

1 PETER – CHRISTIAN HOPE IN TIME OF TRIAL.

OUTLINE OF FIRST PETER

	CHAPTER 1

1: 1-2	Greeting

1:3-9	The work of salvation

1:10-12	The witness of revelation

1:13-25	The holy life – ‘gird up’

	CHAPTER 2

2: 1-3	The holy life – ‘grow up’

2:4-12	The chosen stone and a chosen generation

2:13-17	Submission to government

2:18-25	Submission at work

	CHAPTER 3

3:1-7	Submission in the home

3:8-12	Principles of godly living

3:13-22	Suffering for righteousness’ sake

	CHAPTER 4

4:1-6	Suffering as Christ suffered

4:7-19	Suffering as a Christian

	CHAPTER 5

5:1-4	Exhortation to elders

5:5-7	Exhortation to laity

5:8-11	A warning about the adversary

5: 12-14	Farewell and personal greetings

Exposition

1 PETER – INTRODUCTION

Posted on 9th Jan 202118th Dec 2025 by writtenexposition

1 PETER – CHRISTIAN HOPE IN TIME OF TRIAL

INTRODUCTION

There are 21 epistles (letters) in the New Testament.

– Thirteen of them were written by the apostle Paul and are therefore known as the Pauline epistles.

The Pauline Epistles fall into three groups:

1) Romans, 1 Corinthians, 2 Corinthians, Galatians, 1 Thessalonians, 2 Thessalonians.

2) The Prison Epistles – These four epistles are thought to have been written when Paul was under house arrest in Rome c 60-62 CE. Ephesians, Philippians and Colossians were written to churches. Philemon was a personal letter.

3) The Pastoral Epistles – 1 Timothy, 2 Timothy, Titus

– The Epistle to the Hebrews is by an unknown author.

– There are a further seven letters which are known as the General or Catholic Epistles because they do not address specific issues in one of the churches but were probably circular letters. These are: James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude.

1, 2 and 3 John, along with the Gospel of John and the Revelation, are known as the Johannine Writings.

1 and 2 Peter are known collectively as the Petrine Epistles.

DATE & PLACE OF WRITING

Peter’s first letter is thought to have been written shortly before the persecutions of Christians by the Roman emperor Nero which began in 64 CE. In 5:13 the author says that he is writing from Babylon. He may indeed have been writing from Babylon on the Euphrates but it is possible that he may have been writing from Rome. Some think that ‘Babylon’ may have been a code word for Rome; viewing it as the seat of ungodliness and corruption.

THE RECIPIENTS

The recipients are identified in 1:1 as ‘God’s elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia.’ The addressees were Christians scattered over a large area consisting of the four provinces of the Roman empire in Asia Minor in the first and second centuries CE (Pontus & Bithynia, Galatia, Cappadocia, Asia). Peter’s first letter was written to fellow-Christians who were suffering, or about to suffer, persecution because of their faith in Jesus Christ. It addresses various issues in a compassionate and sympathetic manner. It is referred to in 2 Peter 3:1.

THE AUTHOR

In 1 Peter 1:1 the author identifies himself as the apostle Peter. What does the New Testament tell us about Peter?

1. He was one of Christ’s disciples; also known as apostles and frequently referred to as ‘the Twelve.’

2. He was the most prominent member of the group of disciples. Their names are listed four times in the New Testament (Mt 10:2-4; Mk 10:16-19; Lk 6:12-16; Acts 1:13) and Peter’s name is first in every list. When the references to him are taken together he has more mentions in the New Testament than the apostle Paul (162 mentions). Peter (161), Simon (50), Cephas (6) and in Jn 13:6 ekeínos (that one) usually translated ‘Peter’ (1).

3. He had a popular name. There are other people called Simon in the New Testament:

Simon the Zealot Lk 6:15

Simon the father of Judas Iscariot Jn 6:71

Simon, a half-brother of Jesus Mt 13:55

Simon the Pharisee Lk 7:20

Simon the leper Mt 26:6

Simon of Cyrene Mk 15:21

Simon the magician Acts 8:9

Simon the tanner Acts 9:43

4. He was from Bethsaida near Capernaum (Jn 1:44: Mk1:21, 29) and worked as a fisherman (Mt 4:18; Mk 1:16). He and his brother Andrew seem to have been in a business partnership (Lk 5:4)) with James and John.

5. He was married.

‘And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.’ Mt 8:14

‘Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?’ 1 Cor 9:5

6. He did not have a religious education. In Acts 4:13 the Sanhedrin realized that Peter and John were ‘unlearned (agrámmatos) and ignorant men’. This does not necessarily mean that they were illiterate. ‘Without letters’ probably meant that they were not scribes i.e. had not had a formal religious education. Peter would have had the normal schooling of a Jewish boy at that time.

7. He was called by the Lord (Mt 4:18-20) who changed his name to Peter – ‘a stone’- this ordinary man became a great apostle.

8. He was committed to the Lord.

‘And they straightway left their nets, and followed him’. Mt 4:20

‘Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?’ Mt 19:27

9. He recognized and declared the Lord’s deity.

‘And Simon Peter answered and said, Thou art the Christ, the Son of the living God.’ Mt 16:16

10. He was not perfect:

a) He spoke up when it was more appropriate to stay quiet (Mk 9:5-7).

b) He rebuked the Lord (Mt 16:21-23; Jn 13:6-9)

c) He denied the Lord three times (Lk 22:54-62). Later he was asked three times if he loved the Lord and was restored (Jn 21:17).

11. He had a varied ministry.

a. He was one of the most trusted disciples. Along with James and John, Peter was one of Jesus’ inner circle. Together these three men were privileged;

– to witness the power of the Lord in the raising of Jairus’ daughter (Mk 5:37)

– to witness the preeminence of the Lord at the transfiguration (Mk 17:1-2)

– to witness the passion of the Lord in the Garden of Gethsemane (Mk 14:32)

b) He suggested that there ought to be a replacement for Judas Iscariot (Acts 1:15)

c) He preached to large crowds on the Day of Pentecost (Acts 2:14-40)

d) He healed a lame man (Acts 3:1-11).

e) He defied the Sanhedrin (Acts 4:1-22)

f) He dealt with the problem of Ananias and Sapphira’s hypocrisy (Acts 5:1-10).

g) He handled the problem of Simon the Magician (Acts 8:9-25).

h) He raised Dorcas from the dead (Acts 9:32-43)

i) He took the gospel to the Gentiles (Acts 10:1 -11:18)

j) He wrote two epistles (1 Pet 1:1; 2 Pet 1:1).

12. He was martyred.

‘Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.’ Jn 21:18-19

THEME

The theme of suffering is prominent in 1 Peter. The word ‘suffering’ and similar words occur 21 times in the letter.

1:6-7 Suffering from trials permitted by God to test the Christian’s faith.

2:19 Suffering for conscience’s sake toward God.

3:14 Suffering for righteousness’ sake.

4:12-14 Suffering for the name of Christ.

5:8-10 Suffering as a result of Satanic opposition.

Chapter 1 SALVATION

Chapter 2 SANCTIFICATION

Chapter 3 SUBMISSION

Chapter 4 SUFFERING

Chapter 5 SHEPHERDING

Chapter 1 HOPE

Chapter 2 HOLINESS

Chapter 3 HOME

Chapter 4 HARDNESS

Chapter 5 HUMILITY

KEYWORDS

‘SUFFERING’

‘PRECIOUS’

‘ BE’

‘GRACE’

‘SALVATION’

‘REVELATION’

‘GLORY’

‘FAITH’

‘HOPE’

Exposition

1 PETER – BIBLIOGRAPHY

Posted on 8th Jan 202130th Nov 2025 by writtenexposition

BOOKS

Achtemeier, P., 2009. 1 Peter. Minneapolis, Minn.: Fortress Press

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

Beda Venerabilis and Hurst, D., 1985. The Commentary on the Seven Catholic Letters of Bede the Venerable. Kalamazoo, Mich.: Cistercian Publications

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

Bullinger, E. W., 2011. The Spirits In Prison (1 Peter 3:17-4:6). Reading, UK: The Open Bible Trust

Clowney, E., 1994. The Message of 1 Peter. Leicester: IVP Academic

Cook, F. C., 1887. ‘1 Peter’, in Fuller J. M (ed.)The Student’s Commentary On The Holy Bible: New Testament Vol II Romans -Revelation, London: John Murray

Davids, P. H., 1995, The First Epistle of Peter, Grand Rapids, Mich: W. B. Eerdmans

Edwards, D., 2017. 1 Peter. Grand Rapids, MI: Zondervan

Feldmeier, R. and Feldmeier, R., 2008. The First Letter of Peter. Waco, Texas: Baylor University Press.

Fickett, H.L., 1974. Peter’s Principles: a Commentary for Laymen. Glendale, Calif.: G/L Regal Books

Gore, C., Goudge, H. L. and Guillaume, A., 1929. A New Commentary On Holy Scripture. New York: Macmillan Co.

Grudem, W., 1988. The First Epistle General Of Peter. Leicester: Inter-Varsity

Hort, F. J. A., 1898, The First Epistle of St. Peter, I 1-II:17; The Greek Text with Introductory Lecture, Commentary, and Additional Notes, London: MacMillan

Jobes, K. H., 2005. 1 Peter. Grand Rapids, Mich: Baker Academic

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

Leighton, R., 1853, A Practical Commentary Upon the First Epistle of St. Peter, London: Society For Promoting Christian Knowledge

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

Luther, M. and Gillett, F., 1859. Epistles Of St. Peter & St. Jude Preached & Explained By Martin Luther. New York: D. F. Randolph

MacArthur, J., 2004. 1 Peter. Chicago: Moody Publishers

Martin, T., 2020. ‘Translating λόγος as DNA in First Peter 1:22–25,’ in Thompson R. (Ed.), Listening Again to the Text: New Testament Studies in Honor of George Lyons (pp. 133-150), Claremont, CA: Claremont Press

Niebuhr, K., 2009. The Catholic Epistles And Apostolic Tradition. Waco, Tex: Baylor University Press

Nienhuis, D., 2007. Not By Paul Alone: The Formation Of The Catholic Epistle Collection And The Christian Canon. Waco, Tex.: Baylor University Press

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

Pitstick, A. L, 2007. Light In Darkness: Hans Urs Von Balthasar And The Catholic Doctrine Of Christ’s Descent Into Hell. Grand Rapids, Michigan: William B. Eerdmans Publishing Company

Schlosser, J., 2004. The Catholic Epistles And The Tradition. Leuven, Belgium: Leuven University Press

Selwyn, E. G., 1981. The First Epistle of St. Peter. Grand Rapids, Mich.: Baker Book House

Smith, J., 1943, Handfuls on Purpose (1 Peter), Grand Rapids: William B Eerdmans Publishing Co

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

Williams, M., 2011. The Doctrine of Salvation in the First Letter of Peter. Cambridge: Cambridge University Press

JOURNAL ARTICLES

Brooks, O. S., 1974. ‘I Peter 3:21: The Clue to the Literary Structure of the Epistle,’ Novum Testamentum, Vol. 16, No. 4, pp.290-305

Brown, J. K., 2006. ‘Just a Busybody? A Look at the Greco-Roman Topos of Meddling for Defining Hebrew in 1 Peter 4:15,’ Journal of Biblical Literature, Vol. 125, No. 3 pp.549-568

Combrink, H., 1975. ‘The Structure of 1 Peter,’ Neotestamentica, Vol. 9, pp. 34-63

Dalton, W. J., 1979. ‘The Interpretation of 1 Peter 3,19 and 4, 6: Light from 2 Peter,’ Biblica, Vol. 60, No. 4, pp. 547–555.

De Villiers, J. L., 1975. ‘Joy in Suffering in 1 Peter,’ Neotestamentica, Vol. 9, pp. 64–86

Granbery, J. C., 1910. ‘Christological Peculiarities in the First Epistle of Peter,’ The American Journal of Theology, Vol. 14, No. 1, pp. 62–81

Hiebert, D. E., 1982. ‘Selected Studies From 1 Peter, Part 2,’ Bibliotheca Sacra, 139, pp.146-158

Horrell, D. G., 2007. ‘The Label Hebrew 1 Peter 4:16 and the Formation of Christian Identity. Journal of Biblical Literature,’ Vol. 126, No. 2, pp. 361–381

Horrel, D. G, Arnold, B. and Williams, T. B., 2013. ‘Visuality, Vivid Description, and the Message of 1 Peter: The Significance of the Roaring Lion (1 Peter 5:8),’ Journal of Biblical Literature, Vol. 132, No. 3, pp.697-716

Kiley, M., 1987. ‘Like Sara: The Tale of Terror behind 1 Peter 3:6, Journal of Biblical Literature,’ Vol. 106, No. 4, pp. 689–692

Martin, T., 1992. ‘The Present Indicative in the Eschatological Statements of 1 Peter 1:6, 8.,’ Journal of Biblical Literature, Vol. 111, No. 2, pp.307-312

Osborne, T. P., 1983. ‘Guide Lines for Christian Suffering: A Source-Critical and Theological Study of 1 Peter 2, 21-25,’ Biblica, Vol. 64, No. 3, pp. 381–408

Wilcox, M., 1977. “Upon the Tree”: Deut 21:22-23 in the New Testament,’ Journal of Biblical Literature, Vol. 96, No. 1, pp.85-99