1 Peter 1
Woods1 Peter 1:1-2
1 Peter,–The word “Peter” is the English translation of the Greek petros, a rock or stone. (See margin, American Standard Version.) The Greek lexicographers define it as “a detached but large fragment of rock.” (Thayer, etc.) It was assigned as a proper name to the disciple by the Lord because of traits of character and habits of life he was later to exhibit. The Saviour saw, by anticipation, the enduring qualities of character which were to manifest themselves in his life, and hence said to him, “Thou are Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter). (John 1:42.) The author thus began his epistle with the name which Jesus gave him instead of “Simon Bar-Jonah” (Simon son of Jonah) by which he was once known (Matthew 16:18), an indication of the high regard he felt for the name which his Lord had assigned him. His two names occur in the New Testament in two forms, the fuller form of Simon being Symeon, appearing thus in the speech of James in Jerusalem (Acts 15:14), the shorter and usual name Simon occurring often elsewhere. The other, Peter, occurs not only thus, but also in the Graecized form Cephas, from the Aramaic Kepha. (John 1:42.) The Lord frequently addressed him as Simon, but the name Peter is that by which he is most often designated in the book of Acts, and by us today.
An apostle of Jesus Christ,–The words, “an apostle,” are descriptive of the nature of Peter’s work in the service of the Lord, and “of Jesus Christ,” the source of the authority by which he exercised it. “Apostle” (apo–from, and stello,–to send), an envoy or ambassador, signifies one sent on a mission with proper credentials. The credentials of the apostles were the miracles they were enabled to perform in confirmation of their work (Mark 16:20; Hebrews 2:1-4), and their mission was the proclamation of the gospel of Christ under the great commission (Mark 16:15-16 ; Acts 1:8). Peter was one of the twelve chosen by the Lord to be apostles at the outset of his public ministry (Luke 6:12-16), and his name appears first in all the lists thereof (Matthew 10 :; Mark 3:13; Luke 6:12-16; Acts 1:13). However, neither here nor elsewhere, did he claim, or seek to exercise, any superiority or distinction of rank over the other apostles, describing himself simply as an apostle (one among several) of Jesus Christ.
To the sojourners of the dispersion,–The word sojourners refers to people who have left their native land and are living temporarily on foreign soil, and among strangers. It is translated from pare pideemos, compounded from para, beside, epi, upon, and &Tinos, a strange people, thus, literally, to dwell alongside those of a strange land. The “Dispersion” was a technical term of common usage among the Jews to designate those of their race who were scattered among the Gentile nations. (John 7:35.) It occurs in the Septuagint (a Greek translation of the Old Testament scriptures) in the passage, “Thou shalt be removed into all the kingdoms of the earth.” (Dent. 25:28.) In view of these facts, the temptation is strong to assign a literal significance to these terms here, and conclude that Peter wrote to Christian Jews away from Palestine, and in the provinces designated. An examination of the whole epistle, however, raises serious doubts as to the correctness of this conclusion. In 1 Peter 2:11, the author uses the word parepideemos (where it is translated pilgrim) in an obviously figurative sense (as does Paul in Hebrews 11:13), for Christians generally, without regard to former relationships or races and it is therefore probable that in 1:1 he intended to indicate by “sojourners” all people of God who were then sojourning on the earth among unbelievers, and therefore in a more comprehensive sense than the literal terms would signify. Other considerations suggest this conclusion: (a) From the narrative in Acts, we learn that the churches addressed–Pontus, Galatia, Cappadocia, Asia and Bithynia–were predominantly Gentile, and it appears unlikely that Peter would send such a missive to a minority among them. (b) Though the thoughts of the epistle are Jewish in background, and many quotations from the Old Testament occur, no reference is made to the law of Moses, as such; and the Greek word for law– nomos–does not occur in its vocabulary. (c) Statements occurring in 1:14, 2:10, 4:3, and elsewhere seem to require a non-Jewish background for those particularly addressed. (d) It is unaccountable that Peter would have written to Jewish Christian women that they were (would become, egeneetheete, 2 per. plural, aor. 1 ind. pass. of ginomai, to become) daughters of Sarah “if ye do well.” (1 Peter 3:6.) These premises lead to the conclusion that the apostle wrote to Christians, both Jew and Gentile, without regard to their religious or racial backgrounds, as composing the body in which there is “neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman but Christ is all and in all.” (Colossians 3:11.)
In Pontus, Galatia, Cappadocia, Asia, and Bithynia,–The provinces designated were in that geographical subdivision known as “Asia Minor,” north of the Mediterranean, and east of the Aegean Sea, in that country now known as Turkey.
1,2 Elect . . . according to the foreknowledge of God the Father,–“Elect” is from eklego, a word signifying to choose or to select. A verb form of this word is translated “choose” in John 15:16, “chose” in Ephesians 1:4, and “have chosen” in John 13:18. “Foreknowledge” is from the Greek “prognosis” previous determination, purpose. (Bagster.) These, therefore, to whom Peter wrote were chosen people, selected by an exercise of the divine will, and in keeping with a purpose earlier formed. Was this purpose or plan conditional or unconditional?
For centuries the religious world has been divided into two great camps, as this question has been answered affirmatively or negatively. Some maintain that the choice of the Father in the selection of those elected was sovereign and unconditional, and that it was made before the creation of the world. They also allege that it was done without regard to the worth or merit of those elected; that it was partial in nature and limited in application; and that the number is so fixed that it cannot be increased nor diminished. The theory was first formulated by Augustine, and adopted and popularized by Calvin during the Reformation.
Such a theory of election is palpably false for many reasons.
(1) It is in conflict with the scriptures which positively assert the conditionality of salvation (Matthew 7:21; Luke 13:3; Acts 17:30 ; 2 Thessalonians 1:7-9; 1 John 2:4; etc., etc.). (2) It represents God as a cruel and arbitrary sovereign acting by caprice and not by the principles of justice and right. (3) It cancels out all human responsibility, and reduces man to the status of a mere puppet manipulated by the Lord, unworthy of any commendation for good done, and deserving of no condemnation for any evil practiced. (4) All invitations, promises, warnings, threatenings and admonitions to faithfulness in the Word of God become meaningless and without significance. (5) It makes God a respecter of persons despite the definite declaration of scripture that he is not. (1 Peter 1:17.)
It should be observed that 1 Peter 1:1-2 asserts the fact of election and its origin in the purpose and plan of God; the manner and means by which it is accomplished must be sought elsewhere. This information Paul supplies: “But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth:whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:13-14.) (1) God “chose.” (2) He “chose from the beginning.” (3) The choice was made “in sanctification of the Spirit and belief of the truth.” (4) Those thus chosen were “called” through the gospel. The gospel is addressed to all men “Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” (Mark 16:15-16.) Thus, (a) all are called by the gospel. (b) All who believe and obey the gospel are saved. (c) But God chooses (elects) those who are saved. (d) Therefore, God chooses or elects to salvation all who obey the gospel. Such is the true doctrine of election.
In sanctification of the Spirit,–The word “sanctification” is from the Greek agiasmos, the fundamental idea of which is derived from the Hebrew kadosh, separation. That which has been sanctified is set apart, separated to special purposes. We thus learn here that the function of the Spirit in election is to separate the sinner to the sphere where, through obedience and sprinkling of the blood of Christ he is made a chosen or elected one. This, the Spirit accomplishes by revealing, through the Word of truth, the means by which one obeys the Lord and is thereby enabled to appropriate to himself the benefits of the sprinkled blood.
Unto obedience and sprinkling of the blood of Jesus Christ. – The preposition “unto” (eis) indicates the design and end of the plan provided for man’s salvation–to bring him to obedience, without which no election is available. In the “sprinkling of the blood of Jesus Christ,” there is an allusion to the ceremonial of Exo 24:8, where Moses took the blood and sprinkled it on the people and said, “Behold, the blood of the covenant which the Lord bath made with you.” In similar fashion, those who are chosen to salvation “in sanctification of the Spirit and belief of the truth” have had applied to them the precious blood of Jesus, by means of which they are cleansed from their sins, and made members of the new covenant. “Unto obedience” indicates the human, and “sprinkling the blood of Jesus Christ,” the divine side of salvation. The prepositions of verses 1 and 2 are significant and revealing Election is “according to” (kata) the purpose and plan of God; it is “in” (en) the sphere of the Spirit’s influence and it is “unto” (eis), i.e., designed to produce obedience. The work of the entire godhead in the salvation of man is evidenced in this remarkable passage. From it we learn that the Father elects, the Spirit sanctifies, and the Son, by his blood, redeems.
Grace to you, and peace be multiplied.–The author, in this salutation, joins the lovely and impressive greeting of the Greeks (Chaire! “grace”) and the Hebrews (shalom, peace!), with which the people of these races were accustomed to hail one another. A similar salutation occurs often in Paul’s epistles. (Romans 1 :1 Corinthians 1:3; Galatians 1:3; Ephesians 1:2; Philippians 1:2, etc.) See Matt. 10 12, 13 for an example of the Hebrew usage (Acts 15:23), for the usual formula of Greek missives. The grace Peter desired for his readers was not however, the mere favor of men and the earthly joy which the Greek greeting signified nor was the peace no more than the tranquil and serene life desired by the Hebrews. The grace here contemplated embraced abundant spiritual blessing, and the peace was the peace of God and of Christ, as well as peace with one’s brethren. Moreover, it included peace in one’s soul, peace that influenced and sweetened the entire life. Such the apostle desired to abound (be multiplied) in the lives of those whom he had addressed.
1 Peter 1:3-5
EULOGY AND
Preparatory to the introduction of the general theme of the epistle–patience in trial and hope for the future–Peter praised the Father for the reestablishment of their faith by the resurrection of Christ, for the living hope they now experienced through it, for the inheritance reserved in heaven for them, and for the promise of preservation that was theirs. Verses 3-5 emphasize the functions of the Father, verses 6-9 the activities of the Son, and verses 10-12 the participation of the Holy Spirit in these matters.
3 Blessed be the God and Father of our Lord Jesus Christ, –Here, as elsewhere in Peter’s epistles, there is striking correspondence with sentiments expressed by Paul (2 Corinthians 1:3 Ephesians 1:3), indicating familiarity with Paul’s writings. It is certain that Peter was acquainted with some of the epistles of Paul (2 Peter 3:15-16), and his frequent reproduction of phrases characteristic of that apostle reveals that he was influenced thereby.
“Blessed” is from the Greek eulogetos from which we derive our English words, “eulogy,” “eulogize.” The term occurs also in Romans 1:25; Romans 9:5; 2 Corinthians 1:3 and Ephesians 1:3. New Testament writers use it with reference to God only, though a participial form of it is sometimes applied to men. The word means to speak well of another; to praise. It is not the same word as that translated “blessed” in the beatitudes. (Matthew 5:3-11.) There, the word is makarios, “spiritual prosperity.”
Who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, –The emphasis in this verse is on the word again. Peter and the other disciples of Jesus had been spiritually begotten before, but in the tragic hours of the Lord’s condemnation and death their faith had failed and was not revived until the full impact and implications of the resurrection struck them with its irresistible force. The reference here is, therefore, to the reestablishment of the faith of the disciples by the resurrection of Jesus from the dead. Peter, along with all of the disciples, clung tenaciously to the view that Jesus would restore the Jewish political state and establish himself as an earthly ruler on the throne thereof, in Jerusalem. When he allowed himself to fall into the hands of the Romans and to die on the cross, the hope of the disciples was blasted and their faith failed. The attitude of all of them was feelingly expressed in the words of the two disciples on the road to Emmaus, when they sadly commented, “But we hoped that it was he who should redeem Israel.” (Luke 23:21.) Peter, his faith gone, returned to his nets.
But, though his hopes died with Christ on the cross, and were buried with him in Joseph’s tomb, they surged to new life, and to “a living hope” by the resurrection of the Lord from the dead. Peter describes this resurgence to hope by the word “living,” in contrast to the temporal and perishable expectations of men which, however attractive and alluring, will, with all earthly things, inevitably fail. In the quickening to new faith and life, Peter saw an exhibition of God’s “great mercy.” Unbelievers all, and apostates from the faith, they were utterly unworthy of the rich provisions of grace so wondrously afforded them, and he attributed it all to the “great mercy of God.”
The word “hope,” or its equivalents, occurs often in Peter’s phraseology. It was a sentiment especially precious to those who were suffering severe persecution (1 Peter 4:12), and it buoyed them up with the expectation of deliverance in the by and by. If it is proper to style John the apostle of love, and Paul the apostle of faith, it is eminently true that Peter may be regarded as the apostle of hope. It is significant that the word “hope” does not occur in the books of Matthew, Mark or Luke. In the classical writers the word here translated “hope” means no more than expectation, the element of desire being absent. It is through the influence of Christianity, and primarily the resurrection of Christ, that to the expectation a desire for better things was added to constitute Christian hope.
4 Unto an inheritance incorruptible, and undefiled, and that fadeth not away,–While verse three deals primarily with the renewal of faith which the apostles and other disciples experienced as a result of the resurrection of Jesus, Peter’s words appear to have an extended application and to apply in a secondary sense to all who have been born again. (John 3:3-5; James 1:18; 1 Corinthians 4:16; 1 Peter 1:23.) The new birth (John 3:5), and the relationship of children which is implied in it, suggests an inheritance awaiting. In this relationship, his children are his heirs and joint heirs with the Lord Jesus Christ. (Romans 8:17.) The figure of an inheritance to indicate future blessings is a common one to New Testament writers. (Acts 20:32; Galatians 3:18; Ephesians 1:14; Ephesians 1:18, and often elsewhere.)
(1) The inheritance which awaits the faithful children of God is “incorruptible” (aphthartos, immortal, imperishable, undying, enduring), and thus not affected by the lapse of ages. It is wholly unlike all earthly inheritances which, however attractive and satisfying for a time, must inevitably yield to dissolution and decay. Only the inheritance which we shall receive from the Father is incorruptible, for it alone is eternal.
(2) The inheritance is also “undefiled” (amiantos, unstained, unsoiled, therefore, pure and chaste. This word also appears in Hob. 7:26, where it is used to describe the undefilement characteristic of Jesus, our High Priest. Being undefiled, the inheritance does not partake of the contamination characteristic of the inheritance of men. The earthly Canaan was not able to escape this defilement (Leviticus 18:27-28), but into the heavenly Canaan nothing shall ever enter to defile or make it unclean (Revelation 21:27).
(3) The inheritance is “unfading.” The words, “that fadeth not away” are translated from the beautiful word amarantos, that which does not fade, or wither. The amaranth was a fabled flower whose bloom was perpetual, and whose loveliness never faded. The inheritance which awaits the children of God will not deteriorate, nor will passing ages render it less desirable or attractive. There is an assonance obtaining between the words translated “undefiled” and “that fadeth not away,” which does not appear in English, but which may be reproduced by the English reader by pronouncing slowly the words, am i an tos and am a ran tos. The feebleness of conception characteristic of us with reference to that which awaits in the next world is indicated by the fact that the sacred writer, in describing some of its features, could only explain that it is not like the things with which we are familiar here.
Reserved in heaven for you,–Hence, not available in this life. Eternal life–the inheritance of the people of God–is not a present possession, but a promise, the realization of which must await our entrance into the world to come. (Mark 10:30; Titus 1:2; 1 John 2:25.) This inheritance is “reserved” (tereo, to keep in watchful custody) “in heaven,” and is, therefore, not a promise the enjoyment of which will be on earth, as premillennialists contend. The saint’s future abode is in heaven, which Jesus has gone to prepare. (John 14:2.)
5 Who by the power of God are guarded through faith,– The children of God are thus (a) guarded; (b) guarded by (literally in) the power of God; and (c) guarded through faith. “Guarded” is from phrouomenous, present participle of phrouoreo, to protect with a garrison, or military guard. The term thus has a military connotation, and as used here, metaphorically suggests a band of soldiers thrown about the faithful to protect and to guarantee their safety so long as they remain within the stockade of faith! The present tense indicates action in progress, and the guarding is, therefore, continuous and unfailing. It is exercised by (in) the power (dunamis, from which is derived our words, dynamic, dynamo, dynamite) of God, a statement reminiscent of Rom 1:16, where we are informed that the “gospel is the power of God unto salvation”; and the guarding is through faith, and not by an independent operation of God’s power, apart from human participation or effort. It is possible for one’s faith to fail (Luke 22:31-32), a fact with which Peter was painfully conscious and there is an important sense in which one must keep himself in the love of God (Jude 1:21). Those whose faith endures are guarded effectively against the assaults of Satan, all others suffering defeat at his hands, as did Peter when his faith failed. This passage, far from teaching the impossibility of apostasy, establishes, by implication, its very definite possibility.
Unto a salvation ready to be revealed in the last time, –The salvation here contemplated is not that promised in Mark 16:15-16, that salvation being limited to past, or alien sins, but to the salvation of the soul in heaven. It is the equivalent of “the glory which shall be revealed to usward,” at the revelation “of the sons of God.” (Romans 8:18-19.) This salvation is not available here, and cannot be enjoyed until the last day. Verse 5 contains a warning as well as a glorious and blessed assurance. While it assures us that the Father protects his heirs, even as he guards their inheritance, it also reveals that those who cease to believe will be excluded from the inheritance.
1 Peter 1:6-9
JOY IN
6 Wherein ye greatly rejoice,–Though “wherein” seems most naturally in our translation, to refer to the “salvation” of verse 5, actually the text will not bear this interpretation, for the word “herein” (en ho) is neuter gender, and thus requires a neuter antecedent. The word “salvation” is feminine. That which was in the apostle’s mind was the whole of the blessings earlier enumerated–sonship, forgiveness of sins, the divine inheritance and the providential care of the Father. Notwithstanding the fact that these to whom Peter wrote were suffering severe persecution as Christians, he bade them to find occasion for rejoicing, in the midst of trial, in the contemplation of the present and the future blessings which were theirs as children of the heavenly Father. The adverb and verb “greatly rejoice” are translated from one Greek word (angalliasthe, to rejoice exceedingly, to exalt) which occurs also in the Sermon on the Mount when the Saviour said, “Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad (angalliasthe): for great is your reward in heaven: for so persecuted they the prophets that were before you.” (Matthew 5:11-12.) Peter’s use of the term in the same connection as that which characterized our Lord’s use of it in that sermon is significant, being another indication (with which the epistles of Peter abound) of the profound influence the Lord wrote upon that disciple by his teaching during his public ministry.
Though now for a little while, if need be,–The “little while” is descriptive of the duration of suffering the saints were undergoing which, though it should extend through the whole of their life span would, in comparison with the endless ages of eternity, be slight. Similarly, Paul wrote, “For our light affliction, which is for the moment, worketh for us more and more exceeding an eternal weight of glory.” (2 Corinthians 4:17.) “If need be” does not signify, as many commentators assert, that there is in these words an implication that the suffering of the saints was divinely sent; a view which seriously reflects on the goodness of God. The meaning is that if it should become necessary (ei deon estin), because of the circumstances characteristic of their time to be exposed to trials and hardships from without, they were not to despair, but to see in these difficulties an occasion for rejoicing in the test of their faith which such trials afforded.
7 That the proof of your faith, being more precious than gold that perisheth though it be proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ.–The “manifold trials” in which they were being put to grief sum up the persecutions, deprivations, hardships and difficulties that they were experiencing as faithful children of God. The phrase “manifold trials” in Greek is the same as that translated “manifold temptations” in James 1:2. The word “manifold” indicates that their trials had appeared in a variety of form, suggesting diversity rather than number, though the number of them must also have been great.
“Proof of your faith” is translated from the same phrase as “proving your faith” in James 1:3. Here, as often elsewhere in the epistle, there is evidence of Peter’s familiarity with the book of James and his dependence on it for many of his prominent ideas. The word “proof” from dokimion, suggests a trial or test for the purpose of determining the worthiness or character of that tested. As the assayer takes the gold ore and runs a test on it to determine the quality and quantity of the precious metal, so the trials through which the saints were passing constituted a crucible which tested their faith and revealed its true character. The Lexicographer Cremer says that the word dokimion signifies not only the “means of proof itself . . . but also the trace of the metal is left thereon.”
This proof of faith is more precious than gold which perishes which, though proved by fire must, nothwithstanding its enduring qualities, ultimately with all things worldly perish; whereas, “faith, hope and love” abide, such faith being unaffected by the corrupting and deteriorating influences of time.
The purpose for which this test is run is that the faith thus approved may be “found unto praise and glory and honor at the relevation of Jesus Christ,” i.e., that it may show itself to be approved at the last day. The praise will consist of the benedictions of approval which shall come to those who have been good and faithful servants; the glory will be the tokens of triumph which shall then be bestowed; the crown and the robe and the palm; and the honor will be that which Jesus possessed before the world was, and which he will at length share with those who have followed him faithfully here. (John 17:22.)
8 Whom having not seen ye love:–The saints to whom Peter wrote, being scattered through the provinces of Pontus, Galatia, Cappadocia, Asia, and. Bithynia (1 Peter 1:1), had not seen (literally, had not had so much as a glimpse of) the physical form of Jesus, and yet so vivid was their conception of him that they loved him as dearly as those disciples in Judaea who had been privileged to see his face. Their love did not depend, as human love ordinarily does, on outward, physical characteristics. In penning this statement, Peter was doubtless mindful of the words of the Lord to the disciple Thomas: “Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” (John 20:29.) Those who were acquainted with the fleshly characteristics of Jesus made no effort to retain them, allowing them to be replaced with the vision of the glorified Saviour. Said Paul, “Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more.” (2 Corinthians 5:16.) Jewish Christians who had formerly placed so much confidence in fleshly descent, and he were at first attracted to Christ because he fulfilled the prophecies regarding fleshly descent from David, allowed these considerations, along with all the matters pertaining to the law, to pass from view, and henceforth regarded Jesus as the risen Son of God. The word “love” (Agapao) which the apostle uses in this passage is not a term which expresses affection between individuals on a human level, but one indicative of reverential awe and deep respect for the one loved. It is a type of love which is created and drawn out by the worthiness of the person which is its object.
On whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory:–Though they had not seen the Lord with their physical eyes, they were nevertheless assured of his loveliness and attractiveness by faith; and in this consciousness they rejoiced (literally, rejoiced exceedingly, exulted). The verb is the same as in verse 6. Here, again, the contrast is between ordinary love and that which has as its object the Saviour. Love which has its origin and end in the flesh must depend on the presence of the one loved for the consummation of joy (2 John 1:12); whereas, this love rejoiced, amid the trials of life, in the unseen presence of the Lord. The joy which such emotion produces is “unspeakable,” because it is far deeper than that which is common to human love.
- Receiving the end of your faith, even the salvation of your souls,–The word “receiving,” a participial form and in the middle voice, is used in 2 Corinthians 5:10, and in Ephesians 6:8, to indicate the reward which shall be vouchsafed to the saints in the judgment day; and such is its meaning here. “End,” from the Greek telos, signifies consummation or fulfillment; and thus the reference here is to the consummation and fulfillment of faith at the judgment day, this being the salvation of the soul. Salvation is the goal of faith, and its realization the end or design thereof. This consum-mation will be realized at the judgment day. As a matter of fact, salvation of the soul is the end and aim of all revelation. It has been said that there is not a book in the New Testament in which the word, either as a verb or concrete noun, does not appear.
It is truly the fundamental idea of the Bible, the consummation of the divine plan for the redemption of the race. To accomplish it, Jesus came into the world. (Matthew 1:21.)
1 Peter 1:10-12
OF THE
10 Concerning which salvation the prophets sought and searched diligently,–To encourage the saints to bear patiently the trials through which they were passing (1 Peter 4:12), the apostle informed them that the salvation, referred to in verse 9, was not only the subject of prophecy, but that the prophets themselves had engaged in minute and detailed inquiry to determine, if possible, the nature and the time of the events which they had predicted. There is no article before the word “prophets” in the Greek text, and the reference is, therefore, to prophets as a class. These men “sought” (ekzeteo, to seek out, to engage in minute study, to scrutinize closely), and “searched diligently” (exereunao, to trace out in detail, to explore, as one carefully sifts ore to find the precious metal) their own writings in an effort to learn the time and the nature of the tokens by which these events would be ushered into the world. By prayer, by close study, by meditation, by the exercise of all their mental faculties they sought to learn the significance of the matters which had occasioned their prophecies.
Here is indisputable evidence of the verbal inspiration of the prophetical writings. These prophecies, far from being the productions of the prophets, unaided by inspiration, were so far above and beyond them, that they were dependent on others for instruction enabling them to grasp the significance of their own writings. A remarkable example of this will be seen in the instance of Daniel inquiring of the angel the meaning of the matters revealed to him. (Daniel 7:16.) See also Daniel 9:2-3. The Holy Spirit, by whose powers, and under whose influence they spoke, prompted them to give utterance to matters which were outside their apprehension, and which they sought, through patient scrutiny, to understand. They were not only prophets, they were people, and as such, had an absorbing interest in matters of such vital moment as that which occasioned their prophecies. Their primary purpose being consummated in the prophecies, they continued to pore over their predictions in an effort to learn what they signified.
Who prophesied of the grace that should come unto you.–Actually, “Who predicted the special grace intended for you alone.” This does not mean that these disciples alone were the objects of the prophecy alluded to, or that the grace was not to be shared by others, but that those of this dispensation, of which they were a part, were the recipients of the blessings predicted. The word “grace” means unmerited favor, and the reference is, therefore, to the blessings which have come to the world in this dispensation through the manifestation of grace to men. This is the “grace and truth which came by Jesus Christ.” (John 1:17.) The word “grace” in this verse sums up the blessings of God vouchsafed to men under the present dispensation.
11 Searching what time or what manner of time the spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them.–Again, reference is made to the diligent and painstaking search the prophets instituted into their own writings, and the writings of other prophets to learn the significance of the matters predicted. The nature of their inquiry is said to have been with reference (a) to what time (chronos) and (b) what manner of time (kairos) “the Spirit of Christ which was in them did point unto.” Chronos, time, is a simple term denoting duration, the lapse of moments; kairos describes the seasons, periods, epochs, etc., into which time is divided. Both of these words occur in our Lord’s reply to the request of the disciples for information regarding the time of establishment of his kingdom, when he said, “It is not for you to know time (chronos) or seasons (kairos) which the Father has set within his own authority.” (Acts 1:6-8.) The prophets are thus represented as searching for the time when the events mentioned were to occur; or, if failing in that, the dispensation or age in which they could be expected. Thus, the matters about which they appear to have been especially concerned were the date and circumstances of the Lord’s advent, and the consummation of the scheme of redemption for the salvation of man. Daniel 9:25 was doubtless one of the passages particularly studied in an effort to determine the time of the Lord’s appearance and the nature of the events described.
The prophets “testified” (bore witness) “beforehand of the sufferings of Christ, and the glory that should follow” by “the Spirit of Christ” which was “in them.” The Spirit of Christ is the Holy Spirit, the third person of the Godhead. (Romans 8:9; Galatians 4:6.) From this important truth several considerations follow: (1) The Holy Spirit dwelt in the prophets, directed their thoughts, and supplied the revelations which they delivered (2) the same Spirit that influenced the apostles and inspired men of the New Testament period operated similarly in the Old Testament era (2 Peter 1:20-21); (3) The Spirit of Christ having been in the prophets, it follows that Christ existed during the times of the prophets, and this verse thus becomes an important text in support of the deity and preexistence of the Lord Jesus.
The Holy Spirit, in the prophets, led them to testify with reference to “the sufferings of Christ and the glory that should follow,” or, more correctly, “the sufferings appointed or destined for Christ and the glories after these.” That the expected Messiah should suffer was a matter clearly revealed by the Old Testament writers. (Isaiah 53; Daniel 9:25-27.) Numerous references to such predictions occur in the New Testament. “But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.” (Acts 3:18.) “Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come: how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.” (Acts 26:23.) The Lord himself, in his famous interview with the two disciples on the road to Emmaus, gave utterance to the same sentiment: “O foolish men, and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into his glory? and beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.” (Luke 24:25-27.) The apostles and other inspired men entered into great detail regarding these matters, and gave much emphasis to them in an effort to overcome the repugnance the Jews felt to the idea of a suffering Messiah. Such a view many of them regarded as inconsistent with other prophecies which represent him as a triumphant and reigning Messiah. Such views continue to constitute a stumbling block in the way of the Jews today. They disregard the fact that Christ was both, i.e., a suffering Saviour, and a reigning Monarch; in him both lines of prophecy merge and find fulfillment.
The “glories after these,” i.e., after the predicted sufferings, were the triumphs which came to the Saviour, including his resurrection, his ascension, his coronation, and reign at God’s right hand.
12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things,–By means of revelation, it was made known to these ancient seers that the matters which occasioned their prophecies would have their fulfillment, not in their day, or for their benefit, but in succeeding ages, and with reference to other people. To such ages and people they were ministering (serving), being instruments in the hand of God for the deliverance of their message to the world. They were said to minister to the people to whom Peter wrote because these people lived within the period in which their prophecies converged. The benefit which the prophets derived from such activity was great but it was nevertheless secondary and incidental to the functions designed for them in vouchsafing it to the world.
Which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; –The word “announced” points to the proclamation of the matters predicted by the prophets as having actually occurred; and the preaching of the gospel alluded to, included, and embraced the details thereof. This preaching was done by means of the Holy Spirit, the design of the apostle being to show that the same Spirit which motivated the prophets had led the apostles and others to preach the fulfillment of that which the prophets had predicted. Thus, the Spirit which had predicted the events, preached their fulfillment through the apostles. The Jews paid great deference to the prophets and regarded them as under the divine illumination and Peter pointed out to them that the same Spirit effectively operated through the apostles to confirm and announce the fulfillment of the events which they regarded as divine predictions by holy men of old.
In directing attention to the fact that the Holy Spirit was sent down from heaven, it is entirely possible that it was his intention to indicate that whereas the prophets were merely influenced by the Spirit, the apostles were more powerfully directed by him, the Spirit having been sent down from heaven for this purpose.
Which things angels desire to look into.–“Which things” refer to, and include, the matters of prophecy and their fulfillment in the Christian dispensation, alluded to in verses 10-12. These things “angels,” (heavenly messengers, inhabitants of the celestial abode), “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation” (Hebrews 1:14), “desire to look into.” “Desire” is from epithumeo, to set the heart on, to want passionately; a word indicative of the intensity of feeling characteristic of the angels as they contemplate the wonders of redemption; and the words, “look into,” are from parakupto, to stoop down in order to look. It is used of Peter when he stooped down to look into the empty tomb of the risen Lord. (Luke 24:12.) It is a picturesque word which suggests the act of leaning sideways to peer intently into a place or thing of interest. This passage thus vividly describes the angels as being possessed of a passionate desire to peer into the marvelous depths of redemption and discover its great and fundamental facts. The preposition Para used in composition with the verb whose meaning is “beside” (from the outside), may be indicative of the fact that angels for whom no provision for salvation has been made, are outside the realm of redemption. “For verily not to angels doth he give help, but he giveth help to the seed of Abraham.” (Hebrews 2:16.)
1 Peter 1:13-21
AND
13 Wherefore girding up the loins of your mind,– “Wherefore” (dio, on which account, therefore) is a connective, introducing the inference which the apostle draws from considerations earlier presented. The meaning is, Notwithstanding the fact that you are now called upon to suffer a variety of trials (verse 6) because of your faithfulness to Christ and fidelity to his cause, and in view of the glorious and unfading inheritance which awaits, being reserved in heaven for you (verses 3-6), gird up “the loins of your mind . . .” It is possible that the connection is even closer, and that Peter also connects this statement with that which had immediately preceded, viz., the reference to the participation of the prophets, the earlier evangelists, and the angels (verses 10-12), thus gathering up all matters mentioned earlier in the chapter, and on them basing the admonition which follows.
“Girding” (anaxonnumi, to gather up long, flowing garments by means of a belt or girdle) is a reference to the mode of dress characteristic of people in Oriental lands who, when they desired to run, set out on a trip, work, or otherwise engage in activity, gathered up their outer garment about them tightly so as not to be impeded or hindered in that which they sought to do. The usage here is, of course, figurative, and refers to the gathering up of all improper thoughts, feelings and activities of the mind and restraining them that they may not hinder one’s progress toward heaven. There is a possible allusion in this to the instructions which Moses gave the Israelites in connection with the observance of the passover feast on the eve of their departure from the land of Egypt: “And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand and ye shall eat it in haste. It is Jehovah’s Passover.” (Exodus 12:11.)
Be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ; –Two exhortations are here given: (a) be sober; (b) set your hope perfectly on the grace that is to be brought. The sobriety enjoined is that which evidences itself in selfcontrol; and is a soberness produced by continual calmness of mind and dispassionateness of spirit. One thus possessed exhibits great restraint of temper, controlled habits of thought and a calm and collected attitude toward irritations of whatever nature. The verb occurs in 1 Thessalonians 5:6; 1 Thessalonians 5:8 and in 1 Peter 4:7; 1 Peter 5:8. It is a grace which tempers enthusiasm and keeps it in proper bounds. When Paul was charged with fanaticism for preaching the gospel so fervently, he could reply: “I am not mad, most excellent Festus; but speak forth words of truth and soberness.” (Acts 26:25.)
The “hope” to which the apostle alludes, described as “perfectly” set, is composed of expectation and desire fused into an attitude that is unwavering, complete, lacking nothing in the assurances which it affords. This hope is directed toward (epi, with the accusative) -grace indicating the constant reaching for of grace which should be characteristic of the faithful Christian. (Cf. James 4:6 : “He giveth more grace.”) Grace is the unmerited favor of God; and it exhibits itself in the manifold blessings which are available to those who seek and serve him faithfully. The phrase, “that is to be brought,” is translated from an article and a participle, (ten pheromenen) in the present tense, indicative of the fact that the grace referred to is being brought now in a present revelation of Christ. Every gift of grace which the Christian receives is a further and additional revelation to him of Christ and what he means to the human soul.
14 As children of obedience,–This phrase is a Hebraism, a form of expression often occurring in Hebrew and other Oriental languages, in which matters closely and intimately related are presented under the figure of the relationship which exists between a child and his parents. Thus, “a child of obedience” is one who belongs to obedience and has partaken of its nature as a child belongs to, and has inherited the nature of, its parent. This is a mode of expression often appearing in the scriptures, e.g.: “sons of disobedience” (Ephesians 2:3); “children of light” (Ephesians 5:8); “sons of this world” (Luke 16:8); “son of perdition” (2 Thessalonians 2:3); “children of cursing” (2 Peter 2:14). The figure originated in the Hebrew ben- “son,” followed by a word indicative of quality, nature, characteristic, etc. The phrase emphasizes the essentiality of obedience to sonship, pointing to the fact that one becomes a child through obedience, and in obedience continues as a child. The blessings, hopes, joys and privileges of sonship cannot exist in the absence of obedience. (Matthew 7:21; 1 John 2:4; Revelation 22:14; 2 Thessalonians 1:7-9; Galatians 6:5; James 2:24.)
Not fashioning yourselves according to your former lusts in the time of your ignorance:–Here is evidence of the fact that Peter did not have solely in mind people of Jewish ancestry when he penned his epistle to “the elect who are sojourners of the Dispersion.” (1 Peter 1:1.) See the Introduction to the Epistle. Reference to “former lusts” and “the time of your ignorance,” while in some measure descriptive of the manner of life characteristic of the Jews before obedience to the gospel, are terms especially applicable to Gentiles, and often elsewhere applied to them. (Acts 17:30.) The Jews regarded the Gentiles as ignorant, and frequently stigmatized them as such. As a matter of fact, the New Testament writers described the whole life of men, whether Jews or Gentiles, before the appearance of Christ, as a period of ignorance and to be considered as such in determining the relative guilt of those who then lived. Of the Gentiles Paul wrote, “This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart.” (Ephesians 4:17-18.) The Jews were similarly regarded as in spiritual darkness, though they were in possession of the “oracles of God.” (Romans 2:1-29; Romans 3:1-2.) The Jews had sinned against the light of truth and were in darkness; and the Gentiles, through long oenturies of depravity, had lost the light they once had through the revelations of the patriarchal period. While there were notable exceptions to this on the part of both Jew and Gentile (Cornelius being a remarkable example of the latter; Nathaniel of the former), such was generally characteristic of the races as a whole. The ignorance of Jews and Gentiles differed in character, however; the ignorance of the Jew consisting of blindness with reference to the true character of the Messiah and his reign; and not of the moral law–the type of ignorance referred to by Peter.
The Jews were in possession of the law and the prophets, and were thus acquainted with the will of God as revealed in the Old Testament scriptures. The ignorance contemplated by Peter, and such as was characteristic of Gentiles prior to their obedience to the gospel, was that with reference to moral conduct.
In the ignorance which then possessed them and by which they were motivated, they indulged in “lusts.” The word “lust” signifies passionate desire ; and its contextual desire evil force here is descriptive of “Fashioning,” a participial form of the verb which occurs in the familiar text, “And be not fashioned according to this world,” refers to a common tendency of the race to affect the manner of speech, dress, mode and manner of life of those about us. In Romans 12:2, the warning is against conformity to the age, and here to the manner of life which these to whom Peter wrote had followed before they obeyed the gospel. The warning is an important one. The disposition to partake of the manners, morals, and modes of conduct of those about us is a common and dangerous one, and must be resisted. Compare the apostle’s injunction with the edict of Moses: “Thou shalt not follow a multitude to do evil.” (Exodus 23:2.)
15, 16 But like he who called you is holy, be ye yourselves also holy in all manner of living: because it is written, Ye shall be holy: for I am holy.–In verse 1, those to whom Peter wrote are described as “elect”; here, as having been “called.” God “called” through the gospel, “Whereunto he called you by our gospel (2 Thessalonians 2:14); and inasmuch as the gospel is addressed to all nations and to every creature (Matthew 28:18-20; Mark 16 15, 16), it follows that all who heed the call become, through obedience, the elect of God. The design of God’s calling is holiness, the sanctification of the whole life to him: “For this is the will of God, even your sanctification, that ye abstain from fornication; . . . For God called us not for uncleanness, but in sanctification.” (1 Thessalonians 4:3; 1 Thessalonians 4:7.) This holiness to which all are called is, essentially, separation from a life of habitual sin and all worldly defilement. Such is the meaning of the word translated “holiness” (hagios). The words sanctify, sanctification, saint, holy and holiness all derive from this same root and thus bear related meanings. Here God, as a perfect pattern of holiness, is set forth for our emulation in “all manner of living.”
The verb “be” is not the ordinary word for simple being, but one which means, literally, “to become.” The tense of the verb (ingressive aorist) suggests the ushering in of one into a new state. This reveals that the holiness enjoined for the Christian is not such as is a necessary consequence of having obeyed the gospel, but a manner of life attained through a positive renunciation of the world by the individual himself. Sanctification is thus not some mysterious change wrought in the soul by an incomprehensible operation of the Holy Spirit, but a manner of life affected through godly conduct. In these words, there is an undoubted allusion to an admonition of the Lord in the sermon on the mount (Matthew 5:48), another indication of the profound influence the Lord wrought upon the impulsive apostle during the public ministry.
The words, “Ye shall be holy; for I am holy,” occur five times in the book of Leviticus from which they are cited. (Lev. 11:44; 11:45 9:2 20:7; 20:26.) The words were, on some occasions, addressed to priests at other times, to the whole nation of Israel. Peter regarded all Christians as priests (individuals qualified and empowered to engage in worship) and as constituting the “holy nation” of spiritual Israel, and thus worthy indeed to have the admonition applied to them. As the Israelites were required to be a holy nation and a peculiar people in the midst of the nations, so Christians who have succeeded to their spiritual status as the chosen people of the Lord must maintain the same separateness from the world about them. It is a characteristic of people to imitate the God whom they worship; and since he is wholly pure, followers of Jehovah have the perfect standard of excellence that is theirs to emulate. The word “I” in the quotation, “I am holy,” is emphatic in the Greek text, signifying, “I, myself, apart from all others, am holy.”
The quotation is introduced with the familiar formula, “It is written.” The verb is in the perfect tense in Greek, thus indicating past action with existing results. Expanded, the phrase means, It was written and now remains as a record. The phrase was used by the Lord in his encounter with Satan on the mount of temptation, and it constitutes a monument to the unchanging, inerrant and eternal word of God.
17 And if ye call on him as Father, who without respect of persons judgeth according to each man’s work, pass the time of your sojourning in fear.–The word “if” is not to be taken as indicating doubt, but rather as the introduction of a condition which, being assumed, establishes a definite duty. It is nearly equivalent to “since.” The meaning is “Since (or, inasmuch), as ye call on God as Father . . .” There is no article before the word Father in the Greek text, the implication of which is that those to whom Peter wrote were not worshiping a cruel and inhuman tyrant but one whose attributes and characteristics are those of a father. While the idea of the fatherhood of God was not advanced for the purpose of eliminating the idea of a judgment, it does reveal the conforting fact that our judge is also our Father!
We thus learn that (a) our heavenly Father is our judge; (b) the judgment is to be “according to every man’s work”; and (c) it is to be conducted “without respect of persons,” i.e., with complete fairness and impartiality. The phrase, “without respect of persons,” is the translation of one Greek word, aprosopoleptos, an adverb indicating complete impartiality, meaning literally, “who does not receive face.” (See Thayer.) God does not judge individuals on the basis of such outward characteristics as wealth, cultural background or social position, but with reference to their work. The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” (1 Samuel 16:7 A.V.) The idea here expressed is a frequent one throughout the sacred writings. (Acts 10:34; Matthew 22:16; Romans 2:11 ; Galatians 2:6.) “Work” in the text, is in the singular number, thus revealing the significant fact that the judgment alluded to is with reference to the life as a whole, and in its comprehensive aspect.
In an admonition based on these premises, those to whom Peter wrote were instructed to pass the time of their sojourning in fear. For the significance of the word “sojourning” see the comments on verse 1, and compare with 1 Peter 2:11, for an expansion of the same thought. In the word there is a continuation of the thought drawn from the relation of God as Father. In view of the fact that God is indeed the Father of his children, heaven–God’s abiding place (John 14:2)–thus becomes the children’s permanent home, and they are but sojourners and pilgrims here. (See Ephesians 2:18-19; Hebrews 11:13.)
The “fear that is to characterize those thus sojourning is not the terror of slaves, but the worshipful awe of obedient children toward their beloved parents. It is the fear of displeasing, the fear of causing pain on the part of those we love by conduct inconsistent with their wishes. It is such a fear as God approves, and which his faithful children feel. It is the fear of the Lord which is the beginning of wisdom. (Psalms 111:10; Deuteronomy 6:2; Proverbs 1:7; Proverbs 3:13; Proverbs 14:26-27.) Such fear is not the shrinking attitude of cowardice, but a courageous emotion which above all else dreads to displease God! “Be not afraid of them that kill the body, and after that have no more that they can do. But I will warn you whom ye should fear: Fear him, who, after he hath killed, hath power to cast into hell; yes, I say unto you, Fear him.” (Luke 12:4-5.)
18 Knowing that ye were redeemed, not with corruptible things, with silver and gold, from your vain manner of life handed down from your fathers,–Verse 16 contains an admonition to holiness–godly living–founded on the example of God himself. Verse 17 is an exhortation to godly fear, based on the fact of a judgment conducted with impartiality and without respect of persons. Here, as in verse 18, there is an argument for holiness from the premise of the redemption which has been obtained for us from the bondage of sin at such infinite cost.
The word “redeemed,” from lutroo, means to set free by pays ment of a ransom, and was frequently used in the days of slavery to indicate the act of obtaining freedom for enslaved persons through the payment of a sum of money for their release. The noun form of the word occurs in the word ransom (which Peter heard from the lips of the Lord during his public ministry when he said, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” [Matthew 20:28]). Peter’s reference to these matters, and use of these terms is doubtless an echo of that which he received from the Lord on that and other occasions. Here, perhaps more clearly than anywhere else in the New Testament, there is revealed the chief purpose of redemption: the deliverance of us all from sin. It establishes, beyond reasonable controversy, the fact of vicarious suffering; that Jesus gave his life, not only in our behalf, but actually instead of us, and thus became the satisfaction for our sins. Even more, it teaches us that the liberty thus obtained is not only freedom from the penalty of sin, but from a sinful life itself On this ground the apostle based his exhortation for a life of godliness and holy living. The central idea here is a common one in the New Testament: “For ye are bought with a price.” (1 Corinthians 6:20.) “The master that bought them . . .” (2 Peter 2:1.) “Christ redeemed us from the curse of the law, having become a curse for us.”
The redemption was not obtained with “corruptible things,” things subject to dissolution and decay, specifically here, silver and gold. The words, “silver” and “gold,” in the text, are in diminutive form, the little things of the species, thus indicating that the ransom under consideration did not consist of the little silver and gold coins ordinarily used in obtaining the freedom of enslaved people. The medium, not mentioned in this verse, but described in the one which follows, was the “precious blood” of Christ.
The manner of life from which they had been delivered through the ransom which had been made for them is described as “vain” (a word used to describe idolatrous practices in Acts 14:15), and as having been received by tradition from their fathers. Here, it appears that reference is made primarily to Gentiles who, before their conversion to Christianity, had been disposed to engage in the heathen rites of idolatrous worship, a disposition which they had passed on to their children.
19 But with precious blood, as of a lamb without blemish and without spot, even the blood of Christ–The adjective “precious” (timios) is in contrast with the “corruptible things” of verse 18. The word is properly applied to that which is costly ; hence, descriptive of anything regarded as highly valuable or precious. It occurs in the phrases, “most precious wood” (Revelation 18:12), and “a stone most precious” (Revelation 21:11.) The blood, in contrast with the silver and gold alluded to in the verse preceding, is (a) intrinsically more valuable than such metals; and (b) accomplishes that which gold and silver cannot: ransom our souls from the slavery and guilt of sin.
In comparing the blood of Christ with that of a lamb “without blemish and without spot,” the doctrine of atonement through the sacrifice of Christ and by means of his shed blood, is clearly and unmistakably taught. Peter had heard it earlier stated by John the Baptist, “Behold the Lamb of God that taketh away the sin of the world” (John 1:29), and he repeats and gives emphasis to it here. The law of Moses required that all sacrifices be without blemish or spot (Leviticus 4:32; Leviticus 22:22-24; Numbers 28:3; Numbers 28:11), so that in them there should be no pollution or defilement whatsoever. In any atonement, it is necessary that the sacrifice should itself be free of the pollution it is designed to expiate; and Jesus, in the absolute sense, complied with this requirement, being utterly and wholly without sin. He was “without blemish,” being perfect; and “without spot,” undefiled by the world.
From the idea of redemption obtained by ransom (verse 18), there is a transition here to that of expiation, as in verse 19. Reference to gold and silver indicates the former; the blood and the lamb, the latter. The ransom effected man’s deliverance from the power of sin expiation from the guilt and pollution thereof. The blood of animals was powerless to remove sin (Hebrews 10:1-3), being typical and anticipatory in nature only, and foreshadowing the sacrifice of Christ on the cross.
20 Who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake.–The antecedent of the pronoun “who” is Christ. As a lamb without spot and without blemish, Christ was “foreknown indeed before the foundation of the world.” “Foreknown” means to know before; hence, Christ was so recognized from before “the foundation of the world.” “Foundation” (kataboles, to throw down, thus, the first part of a building; the foundation) indicates here the beginning, and contextually, the beginning of the “world.” The word “world” is from the Greek kosmos, an orderly system, hence age, or dispensation. Thus, Christ, as a lamb, was foreknown as such from before the beginning of the age or dispensation. What age? Creation, so some expositors affirm, thus projecting the time when Christ was ordained as a sacrifice into the period before creation of the universe. Though such a view is widely held, and many eminent commentators may be cited in support, the . difficulties associated with it are, to this writer, insuperable.
It is impossible to distinguish between the foreknowledge of God with reference to such a plan of redemption and the will that originated it. The two are in the nature of the case inseparable. To project a plan of redemption into the period prior to the fall of man raises immediately and inevitably the question of the free agency of Adam and Eve.
If God had already devised a plan for the redemption of man from a sin which was certain to be committed, how could Adam and Eve avoided its commission? If Christ was a lamb for expiation of sin from before creation, how could the transgression have been other than inevitable since not only it, but the consequences therefore had been provided for in the councils of etrnity. Since, in such a view of the case, our first parents were but passive actors in a drama written and stereotyped before they had existence, ought they not to be commended for obedience in dutifully furthering a plan ordained for them in eternity and which they could not possibly have altered without falsifying God’s foreknowledge? Should they not, we repeat, be commended for obedience, rather than condemned for disobedience? Such must, in consequence, follow, if the popular view be true. The difficulties it entails are insurmountable.
The word “world,” from the Greek kosmos, means an orderly system, an age or dispensation, and as such is often applied to the Mosiac age or dispensation. For examples of such see Luke 11:50; Hebrews 9:26; Ephesians 1:4. Thus, Christ, before the beginning of the Mosaic age, and before the intricate and detailed system of sacrifices which characterized it was originated, was ordained by the Father to suffer as a sacrificial lamb in expiation of the sins of the world; and the Mosaic age was arranged and its animal sacrifices provided as types and shadows of the redemption awaiting through Christ. For other references to the foreknowledge of God, see Acts 2:23; Acts 3:18; Acts 4:28.
Christ, as a lamb, was foreknown as such from before the beginning of the sacrificial system originating on Sinai, and was manifested (made known, revealed) “at the end of the times,” i.e., near the close of the age whose sacrifices typified and foreshadowed his own. Such provisions were, so the apostle declares, “for your sake,” the revelation being for all men.
21 Who through him are believers in God, that raised him from the dead, and gave him glory: so that your faith and hope might be in God.–The pronoun “him” refers to Christ. Through Christ, these to whom Peter wrote became believers in God. These words apply with special force to the Gentile converts among them who, through the preaching of the gospel of Christ, were brought to God, though such is equally true of all Christians, both Jew and Gentile, since there is no saving knowledge of God apart from Christ. “And he came and preached peace to them that were far off, and peace to them that were nigh: for through him we both have our access in one Spirit unto the Father.” (Ephesians 2:17-18.) In the resurrection, ascension and consequent glorification at God’s right hand we have the basis of our faith and hope in God. In Peter’s speeches recorded in Acts. much emphasis is given to this theme. (Acts 2:32-36; Acts 3:15; Acts 4:10.)
1 Peter 1:22-25
- LOVE
22 Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren,–“Have purified,” is, literally, “having purified” from the perfect participle derived from hagnizo, to purify morally, to reform. The perfect tense places the action in the past, with existing results. Their souls had been, at some time in the past, purified; and they remained so. The manner in which such purification was accomplished was through obedience to the truth, and resulting from it was “unfeigned love of the brethren.” Obedience to the truth thus became the ground of their godliness, and love of the brethren an effect of it. It is important to note the extent to which human agency is here made responsible for the purification of the soul. These words are reminiscent of those in the famous speech of Acts 2, when Peter, near the conclusion of that sermon, said, “Save yourselves from this crooked generation.” (Acts 2:40.) Their souls were purified by (a) hearing the truth, which is the word of God (John 17:17; Romans 10:17); (b) obeying it (Matthew 7:21; 1 John 2:4; 2 Thessalonians 1:7-8); (c) the results were a pure heart; and (d) love of the brethren.
The love for the brethren which they thus experienced is described as “unfeigned” (literally, not hypocritical from a, not; and play hupocrites, actor, one who exhibits the character of another, and in consequence, a hypocrite). Unfeigned love is, therefore, sincere affection, without admixture of deceit or affectation. It is love which is not in word only, but also in deed, and in truth. (1 John 3:18.) The words, “love of the brethren,” are translated from one word–philadelphia–a term well known as the name of cities both ancient and modern. (Revelation 3:7.) It is compounded from philos, love; and adelphos, a brother. The term is thus vividly descriptive of affection obtaining between brethren.
Love one another with a pure heart fervently:–Since their obedience had led to “unfeigned love” of the brethren, why did the apostle immediately admonish them to “love one another from the heart fervently”? The explanation is to be sought in the different words used for love in these clauses. In the expression, “love of the brethren,” the word for love is philos, affection, fondness, human attachment or regard, friendship maintained because of the congeniality of the parties motivated by it whereas, the word love in the second clause–“love one another from the heart fervently” –is from the Greek agapao, love which finds its origin, and is based on the worthiness or preciousness of the person loved. The two words and their difference in meaning may be seen in the Lord’s query to Peter, “Simon, son, of John, lovest (agapao) thou me more than these?” and the apostle’s answer, “Yea, Lord; thou knowest that I love (phileo) thee.” (John 21:15.) Humbled by his recent experiences, Peter was unwilling to admit the greater love for the Lord, being content to use the humbler and more common term.
“Fervently,” from ektenos, intensely, describes an emotion that is vivid and forceful, earnest and pointed. Ektenos originally had a musical significance, referring to the drawing out, or stretching, of a string. It thus signified to draw out; to stretch. Children of God are not to love one another indifferently, or loosely, as an unstrung instrument, but with the full tension of heartstrings drawn out fully. Such love does indeed for a symphony, the harmony of which rises to heaven, and falls pleasingly on the ears of our heavenly Father.
23 Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.–“Having been begotten” is from the same verb as “begat” in verse 3. Reference to “love of the brethren,” in verse 22, prompted Peter to recall for his readers the highest possible motive for such love, their common parenthood. Being children of the same Father, it was meet that they should indeed “be loving as brethren.” (1 Peter 3:8.) Sonship and brotherhood are related terms; in becoming sons, we also become brothers, with all the duties and privileges belonging thereto. “Corruptible seed” is that by which the natural birth is produced “incorruptible,” the spiritual birth. The seed by which we are born into the world is the difference in the manner in which these births are accomplished. It is “of” (Greek, ek, out of) corruptible seed that we are born into the world of fleshly parents; but it is “through” (dia) the word of God that we are born spiritually. Ek (out of) indicates that the corruptible seed is the originating cause of the fleshly birth; dia, that the word of God is the instrumental cause of the spiritual birth.
The seed by which we are born into the world is styled “corruptible” (subject to death) because mortality is a universal characteristic of that which pertains to the flesh. We are born into the world only to begin the journey which leads inevitably to the grave, and that which originates such life may therefore quite properly be styled corruptible.
That by which we are born from above, however, is incorruptible, because the life which thus originates does not decay with the passing of the years. It is also incorruptible because the seed itself “liveth” (zontos, is possessed with life and vigor), and “abideth” (menonto, continues constant and unchanging). In Luke 8:11, the “seed” is declared to be the word of God; here, there appears to be a verbal distinction between the “word” and the “seed,” in that it is through the word of God that the seed begets, the word being the instrument of the begettal. The idea is parallel with that of Joh 3:6, “That which is born (literally begotten) of the Spirit is spirit,” the Holy Spirit there being made the germinal principle of life. This principle, however, finds expression only through the word, operating in no other fashion. Children of God become such by being begotten through the word, a word which is preached, believed, and obeyed.
An example of the manner in which individuals are begotten and born again may be seen in the events of Pentecost when Peter, for the first time in the name of the risen Lord (Acts 2:1-47), preached the conditions of salvation, and three thousand souls in obedience thereto were born of the Word. (Cf. James 1:18; 1 Corinthians 4:15.)
24 For all flesh is as grass, and all the glory thereof as the flower of the grass. The grass withereth, and the flower falleth, but the word of the Lord abideth for ever.–In proof of his assertion that the word of God is constant and unchanging, therefore abiding forever, Peter cites this statement from the prophet Isaiah. (Isaiah 40:6-8.) The quotation is from the Septuagint Version, slightly modified. In James 1:10-11, there is a reference to the same passage. All flesh, like grass (chortos, herbiage of the field, grass, hay flowers), which withers and ultimately fades and perishes, will eventually go the way of all the earth; and the glory of man, like the flower of the grass which shrivels and falls, shall perish and fail and be forgotten, and the pride and the beauty and accomplishments attendant thereon vanish. In contrast with all such, “The word of the Lord abideth for ever.”
25 And this is the word of good tidings which was preached unto you.–“Word” in verse 23 is logos, here it is rhema, a term more concrete, meaning an utterance, a thing said. The word which the apostles preached through the providence of Asia Minor Peter here declares to be the word (logos) which abides forever. It was the word of good tidings, because it brought to all who received it the knowledge of salvation through Christ. Here, again, emphasis is given to the fact that the means of their birth was the word preached unto them. Only where the word is preached it is possible for men to be born again.