1 Peter 1
ZerrCBCGuy N. Woods Commentary On 1st Peter 11 Peter 1:1-21 Pe 1:1 —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.
1 Peter 1:1 —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 stcllo,— 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 10:4; 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.
1 Peter 1:1 —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 parepidcemos, compounded from para, beside, epi, upon, and dcemos, 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.” (Deut. 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 parepidcemos (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 Bithy- nia— 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— norms— does not occur in its vocabulary, (c) Statements occurring in 1: 14, 2: 10, 4: 3, and elsewhere seem to require a nonJewish 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.)
1 Peter 1:1 —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 Peter 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.
1 Peter 1:2 —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.
1 Peter 1:2 —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 hath 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.
1 Peter 1:2 —Grace to you, and peace be multiplied.—The author, in this salutation, joins the lovely and impressive greeting of the Greeks \
1 Peter 1:1
1 Peter 1:1. The various works of reference discuss the question whether the persons to whom this epistle is addressed were Jews or Gentiles. It is my belief that both were involved to some extent, but that generally speaking they were Gentiles according to the flesh. Chapter 2:9, 10 clearly shows they were not Jews for the writer says they were not formerly a people of God, while we know the Jews were so. Scattered is from a Greek word that originally means Jews who were dispersed among the Gentiles in various parts of the Roman Empire. However, the term has been used in a more figurative way, so that it may include Christians of both races as it does in this epistle.
Strangers is from , which literally means a person from the outside who temporarily lives in a place. The word also may be used figuratively to designate Christians who are regarded as citizens belonging to Heaven (Philippians 3:20), but who are dwelling on earth for the time being. Thayer defines the word in this passage, “One who sojourns on earth.” It is true the epistle specifies certain localities to which it is addressed and the writer’s purpose is not revealed, yet that does not conflict with the idea that all Christains as well other servants of God are “strangers and pilgrims on the earth.” (Hebrew 11:13.) The places named were provinces of the Roman Empire located in what was known as Asia Minor.
1 Peter 1:2
1 Peter 1:2. Elect. The first or general definition of this word is “Picked out, chosen.” The reason for and manner how the choosing is done must be determined by the connection in which the word is used. Foreknowledge denotes that He knew beforehand the needs of mankind and what it would take to meet those needs; they are indicated by the rest of this verse. Sanctification means consecration to God, and it is said to be accomplished by his Spirit. That is because the Spirit guided the apostles in giving the truth to mankind that would direct them in this consecration. (See John 16:13.) Unto obedience denotes that a man will not become sanctified or consecrated except by obedience.
This shows that God does not predestinate a person to salvation independent of his proper conduct. Sprinkling of the blood. The meaning of this sprinkling is explained by the comments on Hebrews 12:24. Grace is the unmerited favor of God and it brings genuine peace to those who obey the Gospel and thus become sanctified or consecrated to the Lord. Multiplied is a figurative term meaning the favor of God toward his faithful servants will be abundant.
1 Peter 1:3
1 Peter 1:3. Blessed means to be worthy of praise and it is ascribed to God. He is the Father of Christ which contradicts a theory that God and Christ are the same person; no one could be father of himself. Abundant means “much” and it is said of God’s mercy for the children of men in that He did so much for their salvation. Begotten us again is equivalent to “born again” as in John 3:3. Lively hope or living hope is thus described because it pertains to something that will never die. to be described in the next verse. This hope was made possible by bringing Christ from the dead.
1 Peter 1:4
1 Peter 1:4. This verse states the hope referred to in the preceding one to which disciples are begotten. An inheritance is something not yet possessed but looked forward to. It also is not that which a person produces for himself but what he receives by inheritance. It is so termed in this case because the preceding verse says they had been begotten of God, which makes them heirs of His eternal estate. Incorruptible means it cannot decay; undefiled denotes that it is pure or unsoiled, and fadeth not away means it will be perpetual.
It will be unlike the earthly possessions that are with us today and gone tomorrow. To be reserved has the idea of being held in safe keeping and also that it is to be possessed at some future time. In heaven tells where the inheritance is kept and hence it is in a safe place. (See Matthew 6:19-21.) In temporal matters when something is said to be “reserved,” it is understood that only certain persons have a right to it. Such is true of the heavenly inheritance and the right persons will be described in the next verse.
1 Peter 1:5
1 Peter 1:5. Not only is the inheritance safely cared for, but the heirs are also assured that they will “live to see the estate settled” as the expression is often heard concerning an earthly estate. Kept is defined “being guarded” and it is by the power of God. However, the heirs must cooperate by being faithful until the time of the distribution. Revealed in the last time. On the day of judgment all intelligent creatures in the universe will see who are to be given the eternal riches.
1 Peter 1:6
1 Peter 1:6. Temptations. These disciples were in the midst of heathen people who made things bitter with persecution. They gave the people of God an opportunity to have their faith tested. But they could greatly rejoice in the hope they had of a better life to come, which made the heaviness of their trials seem only for a season.
1 Peter 1:7
1 Peter 1:7. It was their faith that was more precious than gold, even after the metal has withstood the test of the fire. The reason is that the very best of precious metals or any other like substance of earthly valuables, is subject to destruction when other earthly things shall cease to be. Also even while the earth remaineth, the joys that gold may procure for us are uncertain and often flee like the dew of morning. But the happiness that is obtained by an enduring faith will not pass away. Of course this is all on condition that the faith is found to be steadfast until the appearing of Jesus Christ.
1 Peter 1:8
1 Peter 1:8. We do not have to see Jesus to love him if we believe the multitude of evidences of His love for us. “We love him because he first loved us” (1 John 4:19.) His faith in the unseen Christ enables us to have great joy. Unspeakable means it cannot be fully described by human speech. Full of glory means it is a joy that imparts to one a sense of dignity, not a feeling of outward show.
1 Peter 1:9
1 Peter 1:9. The word receiving means “to provide for,” and that is what an abiding faith will do. It provide for the faithful one the salvation of his soul.
1 Peter 1:10
1 Peter 1:10. The prophets refer to those in Old Testament times who were inspired to speak of the salvation to come through Christ. Enquired and searched diligently has reference to the interest they had in the predictions they were directed to make. Being Inspired enabled them to make the prophecies accurately. even though they did not personally understand “what it was all about” as they wished to. We recall that Jesus spoke about these persons of old time who wished to know those truths in their final meaning but were not permitted to. (See Matthew 13:17; Luke 10:24.)
1 Peter 1:11
1 Peter 1:11. This repeats the thoughts of the preceding verse, with the addition of predictions concerning the personal sufferings of Christ which were necessary for the salvation of man. (See Psalms 22 and Isaiah 53.)
1 Peter 1:12
1 Peter 1:12. The only “inside information” that was offered those ancient servants of God, was that their ministry of prophecy was not for their sake, but was for those to come into the service of the Lord in the next age or Christian Dispensation. Those truths are now delivered to us by the preachers of the Gospel (the apostles) in fuller detail. They are enabled to do so by the Holy Ghost (or Spirit) that was sent down from heaven. The angels desire to look into. (See Exodus 25:20; Ephesians 3:10.)
1 Peter 1:13
1 Peter 1:13. Gird up the loins of your mind. The first two words are from the one Greek word . Thayer gives the historical explanation of the term as follows: “A metaphor [illustration] derived from the practice of the Orientals, who in order to be unimpeded in their movements were accustomed, when about to start on a journey, or engage in any kind of work, to bind their long and flowing garments closely around their bodies and fasten them with a leathern girdle.” Robinson gives the same definition and explanation. It explains “loins girded” in Exodus 12:11, and “cast thy garment about thee” in Acts 12:8. Peter uses the circumstance as an illustration on the use of the mind.
The Christian is exhorted to “get himself together” and be unhampered for the service of the Lord. To be sober means to be calm and collected, and not driven to extremes by the difficulties that beset them. Such a frame of mind will enable one to maintain his hope to the end. This hope is looking for the grace or favor of God that will be given through Jesus Christ, to be realized at His revelation which means his appearance at the last day.
1 Peter 1:14
1 Peter 1:14. As obedient children. One becomes a child of another by having been begotten by him. Being obedient is another matter which depends on the child’s own conduct. These disciples had formerly lived after the lusts of the flesh. and now they are admonished not to live any longer after that fashion. At that time it was in their ignorance that they followed such a course of life, but now the Gos-pel has shown them the folly of such a life, so that they cannot plead ignorance any more.
1 Peter 1:15
1 Peter 1:15. The Lord is the one who has called them into divine service. Such a call would have been fruitless had they not accepted the call, thereby acknowledging it to be a righteous invitation. Hence they should imitate the character of the One who called them, which would require that they live a life that is holy since He is holy, which is another word for righteousness. Conversation means manner of life.
1 Peter 1:16
1 Peter 1:16. This citation is in Leviticus 11:44 where God is admonishing the children of Israel to be holy and not like the heathen nations about them.
1 Peter 1:17
1 Peter 1:17. The Englishman’s Greek New Testament renders the beginning of this verse, “And if as Father ye call on him,” etc. The meaning is that if they approach God on the ground that He is their Father, they should have due regard for His character and act accordingly. God does not show any respect of persons in His judgments but acts according to their works. Accordingly His children should pass the time of their sojourning (see first verse) in fear or serious regard for the greatness of God and his impartial judgment to come.
1 Peter 1:18
1 Peter 1:18. What may be justly expected from servants who have been redeemed from bondage, will depend largely on what was exchanged for their freedom. These servants of God had formerly followed a conversation (manner of life) that was handed down by tradition from their heathen fathers. God did not procure their freedom by the use of silver and gold which are corruptible which means perishable.
1 Peter 1:19
1 Peter 1:19. They were redeemed, instead, with the precious blood of Christ. The reference to a lamb without blemish is from the requirement of that kind of animal sacrifices in former ages. The public life of Christ on earth showed one of spotless righteousness. “He did no sin, neither was guile found in his mouth” (1 Peter 2:22).
1 Peter 1:20
1 Peter 1:20. World is from [cosmos, which is used 188 times in the Greek New Testament, and in every place except one it is rendered by this word in the King James Version. It is given 8 different definitions in Thay-er’s lexicon, and the particular meaning in any given place must be gathered from the connection in which it is used. The definition that will most generally fit in with the passages where it is used is the fifth one as follows: “The inhabitants of the world; the inhabitants of the earth, men, the human race.” Before the existence of the human race God (whose foreknowledge is infinite) saw what was going to be needed to save mankind, namely, a sacrifice that would have the redeeming virtue of a spotless victim. He decreed that his Son should be that victim, but did not even tell any person about it until He made the promise to Abraham (Galatians 3:16). Nor was the full significance of the promise realized even by him. That great favor was reserved to be made manifest in these last times, meaning the Christian Dispensation.
1 Peter 1:21
1 Peter 1:21. This verse tells to whom Christ has been manifest, namely, to the believers. Not that any secrecy was kept from the world in general, for the Gospel was preached to every creature in all the world. But the manifestation was realized or recognized only by those who believed in His resurrection from the dead, and the glory that was afterward given Him. The purpose of all this grand scheme of human redemption was to show that all faith and hope has to be in God.
1 Peter 1:22
1 Peter 1:22. The writer of this epistle is the speaker in Acts 15:9 where he declares that the heart is purified by faith. The thought of that passage is equivalent to the one in our verse, the heart and soul being virtually the same, likewise faith being according to the truth. Through the Spirit is stated because the truth which they had obeyed was given by the inspiration of the Holy Spirit. Unto means in order to love the brethren, meaning that was one of the objects to be attained by this purification. Having gone that far, the apostle means for them to carry out that purpose by loving each other with a pure heart. That denotes a heart that is not mixed up with unrighteous sentiments. Fervently means earnestly and denotes a love for the brethren that is warm and sympathetic.
1 Peter 1:23
1 Peter 1:23. Born again is rendered “begotten again” by the Englishman’s Greek New Testament, which is more accurate because it pertains to the father’s part of reproduction. Not of corruptible seed denotes that it is not by the fleshly reproductive germ. It is the spiritual new birth and hence the seed is the word of God. This is the same thought expressed in James 1:18 which shows that God has begotten the spiritual creatures. For explanation of “born” and “begotten,” see the comments at John 3:5 in the first volume of the New Testament Commentary. Liveth and abideth for ever is said because the seed is the word of God which can never die.
1 Peter 1:24
1 Peter 1:24. This verse indicates the temporal nature of man as regards his flesh. It is material and subject to decay, even as the glory of vegetation is destined to pass away. The apostle is not underestimating the importance of man, for even his fleshly body is made in the likeness of God. The point is to impress upon the disciples the truth that their spiritual relation to Him is not subject to decay as the fleshly nature is. Having become a part of the Lord’s spiritual race, they should honor that relationship by a righteous life.
1 Peter 1:25
1 Peter 1:25. The reader is not left in any uncertainty as to what is meant by the spiritual seed of reproduction. It is the word that was brought into the world by the Gospel, hence the new birth does not consist of some mysterious operation of God upon sinful man. It is the simple matter of believing and obeying the Gospel.