suffering – Written 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 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

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 BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER – 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Exposition

1 PETER 2:18-25 – COMMENTARY

Posted on 10th Mar 202118th Dec 2025 by writtenexposition

2:18-25 SUBMISSION AT WORK

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

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

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

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

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

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

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

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

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

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

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

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

‘committed/entrusted’ Lk 23:46

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

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

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

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

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

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

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

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

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

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

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

1Pet 2:21 The Suffering Shepherd

1 Pet 2:22 The Sinless Shepherd

1 Pet 2:23 The Submissive Shepherd

1 Pet 2:24 The Substitutionary Shepherd

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

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER – 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

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.