Tag: 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.’

1 PETER – 1:3-12 – COMMENTS

Exposition

2 PETER – BIBLIOGRAPHY

Posted on 18th May 202118th Dec 2025 by writtenexposition

BOOKS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

JOURNAL ARTICLES

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

Exposition

2 PETER 3:1-18 THE LORD’S RETURN

Posted on 17th May 202118th Dec 2025 by writtenexposition

THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

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

3:1-2 COMMANDMENT

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

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

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

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

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

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

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

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

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

3:3-7 CONTEMPT

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

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

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

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

‘coming’ parousía

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

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

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

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

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

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

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

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

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

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

CONSTRAINT

[8-9]

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

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

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

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

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

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

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

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

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

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

3:10-13 CATASTROPHE

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

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

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

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

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

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

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

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

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

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

1. Righteousness dwells in it.

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

2. It is ‘according to his promise’.

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

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

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

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

3:14-18 COUNSEL

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

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

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

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

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

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

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

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

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

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

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

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

negatively:

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

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

positively:

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

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

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

Exposition

2 PETER 2:1-22 FALSE TEACHERS

Posted on 16th May 202118th Dec 2025 by writtenexposition

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

2:1-3 THE DECEITFULNESS OF FALSE TEACHERS

2:4-10a THE DESTRUCTION OF FALSE TEACHERS

2:10b-22 THE DESCRIPTION OF FALSE TEACHERS

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

2:1-3 The Deceitfulness Of False Teachers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2:4-10a The Destruction Of False Teachers

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

EXAMPLE 1 The Angels That Sinned (2:4)

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

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

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

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

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

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

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

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

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

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

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

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

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

2:10b-22 The Description Of False Teachers

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

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

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

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

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

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

Either:

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

Or:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Slaves and Apostates 2:17-22

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Exposition

2 PETER 1:12-21 COMMENTARY

Posted on 21st Apr 202118th Dec 2025 by writtenexposition

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

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

[12-15] PETER’S TESTAMENT

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

REMEMBRANCE (12, 13, 15)

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

PETER’S DEATH (13, 14, 15)

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

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

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

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

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

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

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

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

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

[16-18] THE INTEGRITY OF THE APOSTLES

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

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

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

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

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

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

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

[19-21] THE INTEGRITY OF THE PROPHETS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Exposition

1 PETER 3:1-12 – COMMENTARY

Posted on 15th Apr 202118th Dec 2025 by writtenexposition

3:1-7 SUBMISSION IN THE HOME

3:8-12 PRINCIPLES OF GODLY LIVING

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

3:1-7 Submission in the home

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

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

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

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

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

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

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

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

[2] ‘behold’ take note of, see 2:12

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

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

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

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

‘of’- The genitive is either:

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

or:

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

Peter is speaking here of true beauty which is internal:

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

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

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

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

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

b) Let nothing terrify them.

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

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

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

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

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

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

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

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

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

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

Some Bible verses on the topic of hindered prayer:

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

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

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

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

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

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

3: 8-12 PRINCIPLES OF GODLY LIVING

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

1) UNITY

2) SYMPATHY

3) BROTHERLY LOVE

4) COMPASSION

5 HUMILITY

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

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

1 PETER – 1:3-12 – COMMENTS

Exposition

2 Peter 1:1-11 COMMENTARY

Posted on 7th Apr 202118th Dec 2025 by writtenexposition

1:1-2 GREETINGS

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

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

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

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

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

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

1: 3-4 GOD’S POWER AND PROMISES

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

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

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

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

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

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

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

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

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

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

1:5-11 A CALL TO SPIRITUAL MATURITY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Exposition

1 PETER 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.