Resurrection – Written Exposition

Felix and Paul: The Danger of Procrastination

Posted on 16th Mar 202518th Dec 2025 by writtenexposition

INTRODUCTION

In Acts chapter 24 Luke records details of the trial of the apostle Paul before the Roman Procurator Felix. This is the first of four trial scenes in Acts chapters 23-26 that involve Paul; before the Sanhedrin, before the Roman Procurator Felix, then Felix’s successor Festus and finally before King Herod Agrippa II.

In chapter 21, Paul, against the advice of his fellow Christians, returned to Jerusalem after his third missionary journey. He visited the temple and there was accused of bringing Gentiles in with him, thus defiling it. A riot started and Paul was seized by the crowd. Roman soldiers intervened and arrested him in order to stop the violence and restore public order. This was a policing matter and normally the garrison commander would hand out rough justice on the spot. However, he learned that Paul was a Roman citizen and as such had the right to a formal legal hearing.

In Acts 23 Paul appeared before the Jewish Sanhedrin and as part of his defence appealed to his belief in resurrection. This caused division between the Sadducees and Pharisees and led to further unrest. Claudius Lysias, the commander of the Roman garrison in Jerusalem, therefore removed Paul into secure custody for his own safety. Following the discovery of a Jewish plot to kill Paul the Romans transferred Paul to Caesarea to the procurator Felix who agreed to hear Paul’s case once the accusers arrived from Jerusalem.

Not much is known about Antonius Felix but what is recorded about him by ancient writers is generally unfavourable. He was cruel, ambitious and corrupt. His exact dates are not known. He was born a slave, sometime between the years 5 and 10 CE. His brother Pallas, a powerful freedman, was a favourite of the Emperor Claudius and through that connection to the imperial family Felix gained freedom and influence.

Like Pilate’s, his rule (thought to extend from 52-58 or 60 CE) was marked by brutality. Felix was married three times, each time to a woman of noble birth. Two of them were called Drusilla. This Drusilla in Acts 24 was a daughter of Herod Agrippa I and a sister of King Agrippa II and Berenice, whom we read about in Acts chapters 25 and 26. See:

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Part 3)

KING HEROD AGRIPPA II (Bibliography)

Famous for her beauty, Drusilla was previously married at age fifteen to Azizus, a Syrian priest-king, whom she left for Felix. She and Felix had a son together (Marcus Antonius Agrippa) who perished at Pompeii when Mt. Vesuvius erupted in 79 CE. As a Jewish princess Drusilla would have been familiar with affairs in Judaea and so she accompanied her husband (according to v.24 they were married by this time, she was then in her early twenties) to listen to the apostle Paul.

We read in v.24 that Felix and Drusilla came to hear Paul ‘concerning the faith in Christ.’ This was not a casual conversation. Paul did not discuss politics or philosophy, he proclaimed the life-changing message of Jesus Christ.

FELIX’S PRIVILEGE

What must it have been like to sit in the presence of the apostle Paul and hear him speak? God was speaking to Felix through Paul; probably the greatest Christian preacher of all time. What a unique opportunity – to hear the gospel directly from the man who had encountered the risen Christ on the Damascus road!

Felix already knew something about Christianity, perhaps through his wife. During the trial, when the resurrection was mentioned, we read in v.22 ‘when Felix heard these things, having more perfect knowledge of that way, he deferred them.’

It is not enough to know the facts about Jesus Christ. You must by faith repent of your sins and trust him! The Lord Jesus said in John 5:24, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’

Throughout life God gives us opportunities to hear his word; through gospel messages, sermons, Bible studies, the internet, or even conversations with believers. The question is: ‘Are you listening?’ Are you open to the truth of the gospel, or do pride and other distractions keep you from receiving it?

FELIX’S CONVICTION

The Holy Spirit had sparked some interest in the heart of Felix or else this meeting would not have taken place. We are not told why Felix and Drusilla wished to listen to Paul. They seem a most unlikely couple to want to hear the gospel message. He was the cruel and murderous Roman procurator and she was from the infamous Herodian family. Her great-grandfather had tried to kill the baby Jesus in Bethlehem (Mat. 2:1-16); her great-uncle had murdered John the Baptist (Mat 1:12; Mk 6:27) and mocked Jesus (Lk 23:6-12); and her father had executed the apostle James (Acts 12:1-2). Anyhow, that day they certainly heard the truth from the apostle Paul.

Paul did not shy away from addressing the hard facts of the gospel; this took great courage because of the kind of person Felix was; he later (58 CE) arranged for the High Priest Jonathan to be assassinated for criticising his behaviour. Paul in his message gave Felix and Drusilla three compelling reasons for repenting and believing on Jesus Christ: he reasoned with them about ‘righteousness, temperance and judgement to come.’

Righteousness (justice): this would have confronted Felix’s corrupt style of government.

None of us is righteous, we are all sinners (‘For all have sinned, and come short of the glory of God;’ Romans 3:23). There is nothing that we can do in order to merit salvation (‘Not by works of righteousness which we have done, but according to his mercy he saved us’, Tit 3:5). All who believe in the Lord Jesus Christ have his righteousness imputed to them (‘For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.’ 2 Cor 5:21. NLT ).

Temperance (self-control): this would have confronted Felix’s immoral lifestyle.

Felix and Drusilla were prime examples of a lack of self-control. Drusilla had left her husband to live with Felix and become his wife, and though a Jewess, she lived as though she had never known the Ten Commandments. Felix was an unscrupulous man who did not hesitate to lie, and even murder, in order to promote himself. Self-control was something neither of them knew anything about, they were wicked people. Jer 17:9 in NLT says: ‘The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?’

Judgement to come. This would have reminded Felix of his accountability to God.

Paul would have told him that Jesus Christ is either your saviour or your judge. If he is your saviour the promise is, ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (Rom 8:1). If he is your judge, you will hear him say: ‘…I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity (Lk 13:27).

Paul’s third argument is the strongest of all. You cannot escape God’s judgement (‘… it is appointed unto men once to die, but after this the judgement: Heb 9:27).

Luke records that as he considered these things ‘Felix trembled’ (v.25). Conviction gripped his heart and he could not hide it, he was terrified. He realised that what Paul said was true. He felt the weight of his sin and feared the prospect of God’s judgement. So what did he do?

FELIX’S PROCRASTINATION

‘That’s enough for now! You may leave. When I find it convenient, I will send for you.’ (v.25 NIV).

Conviction alone is not enough. There must be a response. By the Holy Spirit Felix felt the weight of conviction of sin but he pushed the matter aside, saying: ‘I’ll deal with that later.’ The problem is: later may never come. What might he have been thinking?

I can take or leave God’s word!

I know that I am a sinner but surely my sins are not that big a problem!

God’s grace will last until I’m ready to receive Christ.

Felix’s delay was not just a fleeting hesitation; it became a pattern. For the next two years he kept Paul in prison. Now and again he sent for him and talked to him but not in order to hear the gospel; instead, corrupt as he was, he hoped to receive a bribe. Felix was more interested in personal gain than spiritual riches and he chose to ignore the message of salvation. In the end he missed his opportunity for he was replaced as governor and recalled to Rome, leaving Paul in prison. By that time Felix’s heart had hardened and he had little concern for his soul.

That is the danger of procrastination. The longer you put off receiving Christ the harder your heart becomes. Heb 3:15 warns ‘today if ye will hear his voice, harden not your hearts…’ Procrastination thrives where there is an attitude that thinks, ‘I have plenty of time’ but God says in Prov 27:1: ‘Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.’ Procrastination can be fatal.

This story of Felix is a cautionary tale. He was a man who heard the gospel directly from the apostle Paul and, despite being moved by the message, decided to delay his response. Do not make the same mistake. Don’t let pride, fear or other distractions keep you back. Examine your own response to the truth. The gospel is not just a message to hear, it is a call to act.

1. Why do you wait, dear sinner,
O why do you tarry so long?
The Saviour is waiting to give you
A place in His sanctified throng.

2. What do you hope, dear sinner,
To gain by a further delay?
There’s no one to save you but Jesus,
There’s no other way but His way.

3. Do you not feel, dear sinner,
The Spirit now striving within?
O why not accept His salvation
And throw off thy burden of sin?

4. Why do you wait, dear sinner?
The harvest is passing away;
The Saviour is longing to bless you,
There’s danger and death in delay.

Chorus: Why not? Why not?
Why not come to Him now?

George F. Root (1820-1895) – Gospel Hymn Book

General

MARY OF BETHANY

Posted on 28th Apr 202418th Dec 2025 by writtenexposition

INTRODUCTION

As we read through the New Testament it soon becomes obvious that ‘Mary’ was a common name in first century Palestine. The name Mary (which is the Greek form of the Hebrew Miriam) is mentioned by Matthew, Mark, Luke and John and the apostle Paul. It can be quite easy to confuse the Marys since the name occurs fifty-four times, in about twenty-nine different passages/settings, so do not be too annoyed with yourself if at times you are not exactly sure which one you are reading about. Even biblical scholars disagree on exactly how many Marys are mentioned in the New Testament. Some think that there are six, some that there are seven and others that there are eight. I am satisfied that there are seven, but will not fall out with anyone who thinks otherwise. So, who are the seven New Testament Marys? Here they are, in no particular order of preference, although the one that would immediately spring to mind is Mary, the Lord’s mother.

1. MARY THE MOTHER OF JESUS

2. MARY MAGDALENE

3. MARY THE MOTHER OF JAMES AND JOSES – Mt 27:56 (also called THE OTHER MARY Mt 27:61)

4. MARY [WIFE] OF CLEOPHAS – Jn 19:25

5. MARY THE MOTHER OF JOHN MARK – Acts 12:12

6. MARY OF ROME – Rom 16:6

7. MARY OF BETHANY

Three New Testament passages mention Mary of Bethany and in each account we find her at Jesus’ feet.

In Luke 10:38-42 we see Mary at his feet – worshipping.

In John 11:28-35 we see Mary at his feet – weeping.

In John 12:1-7 we see Mary at his feet – washing.

Luke 10:38-42 MARY AT HIS FEET – WORSHIPPING

There was great activity in one particular household in Bethany that day; Jesus was coming to visit. We gather from the above passages that Jesus was a close, personal friend of Martha, Mary and their brother Lazarus. Jn 11:5 tells us: ‘Now Jesus loved Martha, and her sister, and Lazarus.’ Their home was always open to him, he was like one of the family. How wonderful it must have been for the Lord Jesus to be received into and entertained in a home where he was welcome! In that home he could unwind and feel at ease, for he was cherished and respected as an esteemed guest. At that home he could be sure of a good meal and a bed to lie on; which was not the norm during his public ministry. As a wandering rabbi and prophet he would have spent many nights sleeping under the stars in the open air. In Matthew 8:20 he spoke to one of the scribes saying: ‘The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.’

Martha, anxiously checking that everything was in order and fussing over preparations for his comfort, complained irritably to Jesus that her sister Mary was not helping her. Sensing Martha’s frustration, Jesus gently admonished her: “Martha, Martha”, then added “Mary hath chosen that good part.” What was that good part? We have it in verse 39: ‘Mary sat at Jesus’ feet, and heard his word.’ As Mary sat at his feet and listened to him speak she hung on his every word, not wanting to miss a thing he said. All her attention was focused on him. In contrast to Martha, it seems that Mary understood that what Jesus wanted was fellowship and not food, that as his death was imminent he wanted was someone to talk to, not a feast.

Perhaps you and I tend to be more like Martha, anxious to keep busy in our service for God. What Jesus said about Martha might be true of us too: ‘cumbered about much serving’ and ‘careful and troubled about many things.’ It is all too easy to be caught up in legitimate pursuits – such as church organisation, committee meetings, youth work, gospel outreach in various forms, mission support or even the social aspects of assembly life – so much so that we become too exhausted to pray or read and study the Bible. So often we deprive ourselves of just a few moments’ pause to listen to the Saviour’s voice? In spite of the fact that, due to family and other commitments, your life may be extremely busy, wouldn’t it be good if you could make a conscious effort to regularly set aside just a few minutes each day to meet with Jesus and sit at His feet – the place of discipleship – to learn from Him?

Mary realised that what Jesus would appreciate most was her worship and so she ‘chose’ to take her place as a devoted learner at his feet. That was an act of the will. Mary made that deliberate choice, to spend time with the Lord, and Jesus commended her for that: ‘Mary has chosen the good portion.’ That poses a challenge to you and to me. What shall our choice be? Like Mary, may we choose wisely and well!

John 11:28-35 MARY AT HIS FEET – WEEPING

We have already noticed that Mary of Bethany was a devoted disciple of Jesus. In this chapter we learn that this did not insulate or preserve her from the usual worries and sorrows of life. We began our reading in John 11 at the point where Jesus arrived in Bethany after Lazarus’ death and met Martha, who greeted him (v.21) with ‘Lord, if thou hadst been here my brother had not died’. Jesus spoke words of hope to Martha: ‘I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?’ She then went and found her sister Mary, telling her: ‘the Master is come and calleth for thee.’ Once Mary heard that she got up quickly and went automatically to the place where she had previously found blessing – the feet of Jesus. Verse 32 says: ‘she fell down at his feet saying unto him, Lord, if thou hadst been her my brother had not died’ (exactly what her sister Martha had already said). Mary prostrated herself at the feet of Jesus because she understood that the one who had taught her was also the one who could comfort her. When Jesus saw Mary weeping inconsolably, it stirred strong emotions within himself too.

‘When Jesus saw her weeping…he groaned in the spirit, and was troubled…Jesus wept’ (John 11:33,35)

There is a difference between crying and weeping. Many people cry when peeling an onion, but weeping is something much deeper. Jesus was not weeping because he was unable to help, for he was about to display his power. He was weeping because his friends were hurting. Are you hurting this evening? I am sure that all of us, at one time or another, have missed a loved one, been heartbroken, had our plans dashed, been in great distress. No-one really seemed to care or understand. Maybe from the depth of a sorrowful heart we have cried out in despair ‘Where is Jesus? If only he were here!’ To those who feel that way tonight, the summons still rings out: “The Master is come and calleth for thee!” Jesus comprehends our sorrows and disappointments; and is ready to offer sympathy and comfort.

Jesus saw Mary at his feet weeping and he understood. He knew that her heart was broken so he wept with her. At his feet she was in a place of shelter and comfort, the place to flee to in time of sorrow.

John 12:1-7 MARY AT HIS FEET – WASHING

Once again we are at a scene in Bethany. Only six days to the Passover, and to the crucifixion of the Lord Jesus. Lazarus had recently been raised from the dead and so there was a dinner, probably to celebrate. Lazarus was reclining at the table with Jesus and, true to form, Martha was serving. The chitter-chatter stopped as into the room came Mary, carrying her most valuable possession – a one pound vial of very expensive spikenard ointment – with which she anointed the feet of Jesus and, as the fragrance filled the house, she dried his feet with her hair.

Once again Mary was misunderstood. Those around her thought that this display of devotion was huge waste of money, and their objections were articulated by Judas Iscariot. Once more Jesus defended her and expressed his appreciation of her service, explaining that her actions constituted a symbolic anointing of his body in preparation for burial.

Mary’s sacrifice was not a waste. It was significant because it was offered out of true devotion to him. Let us ask ourselves: ‘Is there anything that we consider too extravagant or too costly to give to to the one who loved us, to the extent that he was willing to die of the cross to save us?’ If we love him, doesn’t he deserve our all? Mary washed his feet with her ointment and dried them with her hair. At his feet was for her a place of devotion, of consecration and sacrificial giving.

SUMMATION

Mary worshipped and listened to the words of Jesus at His feet. Mary wept at the feet of Jesus and received comfort. At his feet Mary seized an opportunity to do something for Jesus. That was her thanksgiving to the Lord, and it was a timely offering for he was crucified within a week. What about you? What about me?

Have we been at his feet worshipping? Do we take time to listen to what he says?

Have we been at his feet weeping?

Have we washed his feet with a precious offering that honours him?

These Gospel passages are wonderful testimonies to a woman who really loved the Lord. If we love him, let us be found at his feet too.

Exposition

THE APOSTLE THOMAS: A JOURNEY FROM DOUBT TO FAITH

Posted on 6th Mar 202418th Dec 2025 by writtenexposition

Reading: John 20:19-29

Introduction

Whenever we think of the group of disciples surrounding Jesus, some figures stand out prominently, while others linger in the background. Among the latter is Thomas, often remembered as the quintessential doubter, unwilling to accept anything without tangible proof. The well-known proverbial expression ‘Doubting Thomas’ refers to the story in chapter 20 of the Fourth Gospel. His experience, recorded in John 20:19-29, sheds light on the journey from doubt to deep faith.

Nothing is known about Thomas’ early life or of his call to follow Jesus as a full-time disciple. That he went fishing on the Sea of Galilee with six of the other disciples (Jn 21:2) has given rise to speculation that he was a fisherman by trade. The name Thomas means ‘twin’ in Aramaic and he was also called by the nickname ‘Didymus’ which in Greek also means ‘twin.’ We have no idea who his brother or sister was but it has been suggested that Matthew might have been his twin because their names appear together in the lists of Jesus’s disciples in the synoptic gospels (Mt 10:3; Mk 3:18; Lk 6:15). Thomas is also mentioned in Acts 1:3 as one of the disciples in the upper room on the day of Pentecost. However, it is the Gospel of John that documents Thomas’s encounters with Jesus (11:16; 14:5; 20:19-29). The words spoken by Thomas in all of these episodes are significant but it is the incident in John 20:19-29 that occupies our attention now.

Background to the event

This event unfolded on the first Sunday after Jesus’s crucifixion. The disciples, gripped by fear, gathered behind closed doors, reeling from the recent tumultuous events. There was much to discuss because not only had their master been taken away and executed but also several of their number maintained that Jesus had risen again from the dead and their friend Mary Magdalene had told them that she had already seen and spoken to Jesus (20:18). Two of their usual number were not there. None of the disciples expected Judas to be with them but Thomas was conspicuously absent. As a result he missed the transformative encounter with the resurrected Christ.

Then came Jesus (v.19)

Amidst the disciples’ discussions, Jesus appears, offering peace and revealing his wounds. They were delighted to see him alive. The narrator observes in v.20: ‘then were the disciples glad, when they saw the Lord.’ This joyful comment, however, is soon followed by what seems to me one of the saddest and most poignant verses in the Bible:

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. (20:24)

Thomas was not with them when Jesus came

We are not told why Thomas was absent that Sunday evening. He may have been too frightened to come or perhaps had some other pressing business to attend to. Certainly he must have thought that he had a good reason for not attending but because he was not there that night he missed seeing the resurrected Lord Jesus Christ. His absence had a cause but it also had a cost.

Thomas missed the Lord’s presence. – v.19 ‘then came Jesus and stood in the midst.’

Thomas missed the Lord’s power. – v.19 ‘when the doors were shut……came Jesus.’

Thomas missed the Lord’s peace. – v.19 ‘peace be unto you.’

Thomas missed the Lord’s provision. – v.22b-23 ‘receive ye the Holy Ghost…..’

He missed the tangible presence, power, peace and provision of the Lord; therefore relegating himself to a week of needless doubt and discouragement.

I will not believe

The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 20:25

The other disciples were so joyful at seeing the risen Lord that they could not keep the good news to themselves. When they informed him about the sighting of Jesus, Thomas demanded empirical evidence to assuage his doubts – evidence that he would have seen had he gathered with the other disciples the previous Sunday evening – and remained adamant that without it he would not believe.

Then came Jesus (v.26)

A week later the disciples met once again, this time with Thomas present. Jesus appeared once more among them even though the doors were shut; thus displaying the ability of his resurrection body to transcend physical barriers. This second appearance seems to have been mainly for the benefit of Thomas. How compassionate of the Lord to understand Thomas’s doubt and encourage him to have faith! How comforting to realize that he extends this same patience to those of us today who might struggle with doubt, while simultaneously asking us to move beyond that into belief! Jesus addressed Thomas directly, inviting him to touch his wounds, thus bridging the chasm of doubt with tangible proof. He then challenged Thomas to ‘be not faithless, but believing.’

My Lord and my God.

There is no suggestion in the passage that Thomas actually took up this invitation to touch the healing wounds of Calvary. Note that the author’s focus on the wounds emphasizes to us how much Jesus loved us and was prepared to suffer on our behalf. Those wounds had been prophesied by the prophet Isaiah many centuries before they were inflicted:

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isa 53:3-5

Thomas did not need to touch the wounds. He had sight of the crucified and resurrected Saviour; all the evidence he needed was standing before him. Convinced and convicted by this encounter Thomas uttered a profound declaration of faith: ‘My Lord and my God!’ In one short exclamation he affirmed the deity of Jesus Christ and acknowledged his lordship. With his faith transcending scepticism to embrace divine truth and with his doubts forever settled Thomas committed himself to the service of his Lord.

What is the relevance of this story to us today? It is that Jesus acknowledged Thomas’s faith but he also pronounced a blessing on those who, without the benefit of first-hand evidence, would transfer from doubt to belief by faith; that is, taking God at his word and relying on his promises; hence us.

Now faith is the substance of things hoped for, the evidence of things not seen. Heb 11:1

Summation

The narrative of Thomas’s faith journey resonates with contemporary seekers grappling with doubts and uncertainties. Jesus’s response to Thomas exemplifies patience and understanding, encouraging faith amidst scepticism. If you are plagued with doubts, fears or sin I trust that you will be able to overcome your problems by getting a sight of the risen Christ. Like Thomas, may you move beyond doubt to embrace the profound truth of Christ’s divinity and lordship and experience the peace that only he can bestow. Be not faithless, but believing!

Perhaps at times you see something of yourself in Thomas; feeling alone, troubled, doubting and no longer active in the service of the Lord. You may have neglected attendance at the regular meetings of the church, even on a Sunday, as Thomas did. If so, there is much that you have missed; including Jesus, – for he is there:

For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:20

Ancient tradition holds that Thomas became a missionary, spreading the Gospel to distant lands. He went east, first evangelizing Parthia and then on to India where eventually he was martyred (see; Eusebius of Caesarea, Ecclesiastical History 3, 1; Acts of Thomas 1-2 and 17ff). Thomas willingly died for that which he once doubted.

Thomas’s journey from doubt to faith serves as a beacon for us today, convincing us to draw closer to the Lord Jesus Christ, to relinquish our issues, fears and doubts in his presence and receive his peace.

Doubt sees the obstacles…..Faith sees the way,

Doubt sees the darkest night…….Faith sees the day,

Doubt dreads to take a step…….Faith soars on high,

Doubt questions ‘Who believes?’……Faith answers ‘I’.

Let us boldly declare that we believe; echoing Thomas’s resounding affirmation of faith in the risen Christ: ‘my Lord and my God!’

General

COME, SEE, GO, TELL

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Matthew 28:5-7

5 ‘And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead;’

In these verses from Matthew’s gospel there are four verbs which, for me, sum up the message of Easter. The four words are imperatives, i.e. they give an order or instruction. They are commands. COME, SEE, GO, TELL.

The Lord Jesus had been betrayed by Judas Iscariot, forsaken by his disciples, denied by Peter, tried by the Jewish and Roman authorities, sentenced by Pontius Pilate, crucified at Calvary, and buried in a new tomb belonging to Joseph of Arimathea. Afterwards, on the morning of the first day of the week, some women came to the garden tomb to anoint the body of Jesus with spices. Would they be able to gain access?

When they arrived they were surprised to find that there had been a great earthquake and a large stone that sealed the entrance to the tomb had been rolled back by an angel. He said that they were not to fear and that he knew that they were seeking Jesus. So he told them to ‘come.’

COME!

The Bible contains many invitations! The word “come” occurs often in the Bible. The first mention is in Gen. 7:1 when God called Noah and his family to come into the ark so that they might be saved from the flood. For Noah and his family to be saved they had accept the Lord’s invitation. This is still true today.

Jesus issued that same invitation in Matthew 11:28. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ That invitation still goes out to all who labour under the heavy burden of sin and guilt. Come, by faith, to the one who is no longer in the tomb! He has risen from the dead and is now in heaven! Come to Jesus who offers forgiveness, support and relief!

SEE!

The words ‘look’ and ‘see’ are similar but not exactly the same in meaning. When we casually look at something, we may not fully grasp what we are looking at. We may not comprehend the significance. By contrast, when we truly ‘see’ something we understand it. The angel wanted the women to ‘see’ (grasp and understand) that the tomb was empty; that Christ had risen from the dead and is alive forever.

GO!

The women were told to go. There was no suggestion or intention that from then on they should just stare into the empty tomb. As soon as we reach the point of seeing the empty tomb and trusting the living Lord Jesus Christ as Saviour, we must ‘go’. We ought to go and learn more about him. We should go to him in prayer. We need to go and fellowship with like-minded believers (Acts 2:42).

TELL!

The women were instructed to tell the disciples about the resurrection. We too ought to tell the good news to those who are lost and dying. It is neither necessary nor practical for everyone to be involved in missionary activity abroad. You can do it wherever you are. In Mark 5 a demon-possessed man who was healed by Jesus wanted to journey with the Lord but was told instead to go home to his friends and tell the great things the Lord had done for him (Mk 5:19).

Have you COME? Do you SEE? If so, GO and live for him and TELL others about what he has done for you.

‘He is not here: for he is risen!’

The message of Easter is COME, SEE, GO, TELL

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.